PRIITGETON 


THEOLOGIG&Ii 


n;, 


..„Ej-13 


BS  2560  .C65  1855 

Costa,  Isaac  da,  1798-1860 

The  four  witnesses 


THE 


FOUR  WITNESSES : 


HAPtMONY  OF  THE  GOSPELS 


ON  A   NEW  PRINCIPLE. 


BY  ^ 

DR.   ISAAC    DA   COSTA, 

OF  AJISTERDAM. 


TRANSLATED    BT 

DAVID    DUNDAS    SCOTT,    ESQ. 


NEW   YORK: 

robi;rt  carter  &  brothers, 

2  85     B  ROADWAY. 
1855. 


PREFACE  TO  THE  ENGLISH  EDITION. 


The  work  which  is  here  presented  to  the  English 
public  is  the  result  of  a  long  and  careful  inves- 
tigation into  the  structure  and  contents,  the  dif- 
ferences and  agreements,  of  the  four  Gospels 
of  our  Lord  Jesus  Christ.  This  result  had  been 
already  obtained  some  years  before  the  appear- 
ance, in  Germany,  of  Strauss's  Life  of  Jesus. 
When  that  unhappy  book  became  known  in  Hol- 
land, the  author  of  these  pages  communicated, 
first  in  a  series  of  lectures,  afterwards  by  means 
of  the  press,  these  observations  on  The  Harmony 
of  the  Gospels^  in  the  hope  of  thus  refuting  the 
German  Doctor  in  the  very  points  which  he  had 
attacked  most  strongly,  and  apparently  with  the 
most  success. 

The  English  edition,  now  published  under  the 
title  of  The  Four  Witnesses,  leaving  unnoticed 
this  immediate  dispute  with  an  infidel  theology 


VI  PREFACE. 


or  philosophy,  gives  so  much  the  more  fully  the 
observations  which  demonstrate  the  authenticity, 
and  perfect  agreement  in  themselves,  of  these 
important  books  of  the  Holy  Scriptures.  This 
alone  is  the  object  aimed  at  in  the  English  ver- 
sion of  the  work. 

May  the  publication  be  blessed  to  many  souls 
in  Great  Britain  !  and  may  the  name  of  Jesus 
Christ,  to  whom  all  Scripture  beareth  witness, 
be  everywhere  glorified  by  the  truth  of  His 
Word  and  the  power  of  His  Spirit ! 

Amstekdam,  March  18,  1851. 


CONTENTS. 


I.  INTRODUCTION. 

Pagi. 

Harmony  and  vai-iations,  not  only  of  the  style,  but  also  in  the  de- 
tails themselves  of  the  facts  and  doctrines  contained  in  the  four 
Gospels,    .......         1 

Unbelievers  have  availed  themselves  of  these  variations,  .         2 

Variations  in  the  statement  of  circumstances  no  proof  against  the 
truth  of  a  testimony,  .  .  .  .  .3 

This  line  of  argument,  however,  not  conclusive  for  inspired  books  : 
hence  at  various  times  Harmonies  of  the  Four  Gospels  have 
been  attempted       .  .  .  .  .  .4 

Most  of  these  Harmonies  not  based  on  satisfactory  principles — 
an  instance  given,  .  .  .  .  .    5,  6 

The  difterences  not  accidental,  but  necessarily  resulting  fi-om  the 
different  points  of  view  taken  by  the  four  Evangelists,  in  accor- 
dance with  their  Individual  characters,  .  .  7,  8,  9 


II.   ST  MATTHEW. 

In  the  Gospel  of  St  Matthew  alone,  we  find  the  expression  Matthew 
the  publican^         .  .  .  .  .  .    10,  11 

Luke  alone  mentions  that  Matthew  left  all  to  follow  Jesus,  1 2 

The  whole  Gospel  of  Matthew  specially  marked  by  the  character  of 
a,  converted  publican  a,nd  called  apostle^         .  .  .13 

The  fundamental  tone  of  his  Gospel — The  humility  and  meekness 
of  the  Lord  to  be  traced  in  the  genealogy  and  in  the  name  of 
Nazarene,  .  .  .  .  .  14,  16 

With  all  humility,  he,    however,   never  dissembles  his   apostolic 


Vlll  CONTENTS. 


Page 


character ;  he  gives  particularly  the  calling  and  rules  prescribed 

to  the  Apostles,  and  the  promise  of  the  kingdom  to  the  Twelve,      15 

In  this  Gospel,  homage  is  paid  to  the  personal  preference  of  St 
Peter,      .......         16 

Matthew  an  Apostle  for  and  from  Israel,        .         .     .  .         16 

The  express  appeal  to  the  prophecies,  and  their  accomplishment, 
his  principal  business ;  hence  many  of  them  are  not  repeated  by 
the  following  Evangelists,  .  .  .  .17, 

Everywhere  in  this  Gospel  allusions  are  made  to  passages  and 
sayings  of  the  Old  Testament,  and  the  words  of  their  Master  are 
frequently  identified  by  the  Evangelists  with  their  own  inspired 
conceptions,  .  .  .  .  ,  .18 

The  parable  of  the  marriage-feast  (Matth.  xxii.),  allusion  to  Prov. 
ix.  1-G,  ......  19 

St  Matthew  gives  us  not  so  much  minute  historical  desct  iption  as 
realized  prophecy;  hence,  in  accordance  with  the  language  of 
the  prophets,  the  /j/wra^  is  frequently  employed  instead  of  the 
singular,  .  .  .  .  .  .20 

The  Messiah,  represented  by  Matthew  as  the  Great  Prophet  pre- 
dicted and  prefigured,  the  Messiah  King  over  Sion,  Prince  and 
Saviour  of  Israel  and  all  nations,  .  .  .21 

The  sermon  on  the  mount,  the  law  of  Chiist,  contrasted  and  har- 
monized with  that  of  Moses,  .  .  .  .21 

The  mode  in  Avhich  the  Great  Prophet  was  to  teach,  is  shewn 
(xii.  16-20),        ......  22 

The  saying,  "  This  is  Jesus  the  Prophet,"       .  .  .23 

Christ  the  King  frequently  called  the  Son  of  David ;  represented  as 
the  Ki?ig  sitting  in  judgment,  .  .  .  .23 

He  connects  the  kingship  of  Jesus  with  all  the  prophecies  and 
whole  history  of  Israel,     .  .  .  .  .24 

With  the  royal  glory  the  worship  of  the  Saviour  is  closely  con- 
nected,    .......  25 

What  is  to  be  understood  wiien  we  speak  of  the  Israelitic  cha- 
racter of  the  Gospel,  .  .  .  .  .25 

Not  a  rabbinical  spirit,  which  may  be  seen  from  all  that  Matthew 
says  about  the  Gentiles,     .  .  .  .  .         2Q 

Whether  the  original  was  written  in  Hebrew,  .  .         27 

The  leading  features  of  the  four  Gospels — St  Matthew's  language  a 
child-like  language — Frequent  use  of  rare  (then) — Repetitions — 


CONTENTS.  IX 

At  the  same  time  his  style  is  sometimes  poetical,  even  rhyth- 
mical,     .......         28 

He  frequently  sets  aside  the  time  of  theu-  occiirreace,  and  relates, 
according  to  a   certain   homogeneousncss,  miracles,   parables, 
and  sayings  of  our  Lord,  .  .  .  .    29,  30 

Under  the  guidance  of  the  Spirit,  he  writes  all  he  heard,  as  he 
heard  and  beheld  it,  along  with  the  impression  that  it  made 
upon  his  mind,     .  .  .  .  .  .31 

Single  illustrations  are  given,  .  .  .  .32 

The  Gospel  of  St  Matthew  the  mother  Gospel,  .  .  33,  34 

Mutual  dependence  and  independence  of  the  four  Evangelists,  37 

The  restoration  to  life  of  the  daughter  of  Jairus,  .  .         38 

The  result  of  the  former  remarks  with  regard  to  the  authenticity 
of  St  Matthew's  Gospel,     .  .  .  .  .45 

What  St  Matthew  passes  over  in  silence  5  instances  given — the 
temptation — the  beheading  of  John  the  Baptist — the  casting  out 
of  evil  spirits  in  the  country  of  the  Gergesenes — the  healing  of 
the  blind  man  near  Jericho,  ....  46-65 


TIL  ST  MAEK. 

The  Gospel  of  St  Mark  written  under  the  inspection  of  St  Peter,        66 
Mark  commences  the  history  of  the  Gospel  with  the  preaching  of 
the  Baptist — he  mentions    such  circiunstances  as  must  have 
been  particularly  interesting  to  the  heart  and  memory  of  St 
Peter,      .......         67 

Is  St  Mark  the  John  Mark  of  the  Acts?  ...         69 

The  transfiguration  on  the  mount  preceded  by  the  apostolical 
confession  of  the  Messiahship  of  Jesus,  and  followed  by  the 
account  of  the  healing  of  the  lunatic  child,  according  also  to 
St  Matthew  and  St  Luke,  .  .  .70-82 

St  Mark's  Gospel,  when  compared  with  that  of  St  Matthew,  dis- 
tinguished by  curtailment,  and,  in  some  points,  gi-eater  fulness 
in  the  development  of  what  he  retains ; — sayings,  quotations^ 
chiefly  from  the  prophets,  are  omitted ; — as  the  two  first  chap- 
ters of  St  Matthew  and  St  Luke,  and  the  sermon  on  the  mount ; 
a  few  similitudes  only  given  ;  the  tcoes  uttered  against  the  Pha- 
risees and  against  Chorazin  not  mentioned,  .  .  84 


X  CONTENTS. 

St  Mark  presents  us  with  five  naiTatives  which  are  not  recorded 
by  St  Matthew,     .  .  .  .  .  .85 

He  is  chiefly  distinguished  from  St  Matthew  by  a  striking  exu- 
berance in  details,  .  .  .  .  .87 

So  that  he  always  gives  us  the  most  minute  and  graphic  deli- 
neations— Sometimes  a  single  word  is  strengthened,  repeated,  or 
transposed ;  the  identical  words  uttered  by  Jesus  in  the  Ara- 
masan  tongue  preserved,    .....  89 

Single  instances  given,  .....   90-94 

Not  only  by  a  parenthesis,  but  also  by  the  intercalation  of  a  single 
word,  he  gives  a  fresh  colouring  to  his  predecessor's  narra- 
tive,        ......  95-97 

The  same  is  done  by  merely  transposing  the  phrase     .  .         98 

Sometimes  he  employs  a  more  characteristic,  or  more  graphic  word 
or  phrase,  ......         99 

Or  a  leading  word  in  a  phrase  is  repeated,      .  .  99-101 

How  the  saying,  "  The  style  is  the  man,"  is  applicable  to  St  Mark,    103 
St  Matthew  and  St  Mark  compared  one  with  another  ;  in  the  first 
we  have  the  Eastern  and  Israelitic  life,  element,  and  principle — 
in  St  Mark  the  Western  and  Roman  element,  .  .       104 

St  Mark  a  Roman  by  birth,  .  .  .  .105 

He  employs  Latin  words  in  a  Greek  form,       .  .  .106 

The  night  in  this  Gospel  divided  into  four  watches,      .  106,  107 

Mark  vii.  compared  with  Matthew  xv.  1,         .  .  .108 

Why  the  woes  are  left  out  by  St  Mark,  ,  ,  .109 

St  Mark  a  Roman  by  birth  ;  a  soldier  by  profession,  .       110 

Rapidity,  exactness,  and  precision,  in  the  statement  of  the  details ; 
compression  of  style  and  copiousness  of  details ;  Caesar's  Com- 
mentaries compared,  .  .  .  .  .112 

Mark  xvi.  16  compared  with  Matthew  xxviii.  19,         .  .        113 

Who  is  called  a  son  in  the  faith  of  any  of  the  Apostles?  .       114 

A  remarkable  passage  about  a  devout  soldier  (Acts  x.  7),         .       115 
The  beginning  and  conclusion  of  St  Mark's  Gospel ;  his  narrative 

not  improperly  called  a  gospel-preaching  of  St  Peter,  .       117 

What  is  the  portraiture  of  our  Lord  in  St  Mark's  Gospel?         .       117 
A  fourfold  testimony  and  a  four-sided  delineation  given  us  by 

Divine  wisdom,  to  picture  Christ  to  the  eye  in  all  his  fulness,       118 
In  all  the  four  gospels,  all  the  different  qualities  or  manifestations 
of  the  Lord  are  assumed  to  be  equally  substantial,  but  in  the 


CONTENTS.  XI 

Tagk 

various  gospels  we  find  standing  out  more  prominently  that 
quality  which  chiefly  accords  with  the  personality  of  the  writer,   119 
In  St  Matthew,  Christ  is  exhibited  as  the  promised  EMMANUEL 
— in  St  Mark,  as  man  in  all  points  like  as  we  are,  yet  without 
sin,  .......        120 

The  humanity  of  the  Lord  described  in  such  words  as  "  he  sighed," 

"  being  grieved,"  "  looking  round,"  .  .  .        122 

The  carpenter,  the  son  of  Mary  (Mark  vi.  3),  .  .123 

How  his  relatives  contemplated  his  public  teaching ;  and  details 

of  our  Lord's  daily  intercourse  with  his  disciples,      .  .124 

St  Matthew  speaks  more  of  the  worship  addressed  to  Jesus,  Mark 
and  Luke  more  of  the  prayers  offered  by  Jesus  ;  Mark  adds  im- 
portant details  of  time  and  place,    .  .  .  .127 

The  interventions  in  the  Lord's  miracles  of  healing,  strongly  brought 
forward  by  St  Mark,  .  .  .  .  .128 

St  Mark  fixes  our  attention  on  cures  wrought  by  the  Lord  with 

his  own  spittle,  touching  with  his  hands  or  fingers,  .       129 

Mark  vii.  32,  and  viii.  22,  contain  narratives  nowhere  else  men- 
tioned,    .......        130 

What  is  to  be  thought  of  the  declaration  Mark  xiii.  32  ?  .       131 

St  Mark's  Gospel  comprises  a  double  Apostolic  testimony,         .       133 
All  the  preceding  remarks  summed  up,  .  .  .133 

Application  of  the  former  remarks  on  the  harmony  of  the  Gospels,   136 
An  organical  development  perceptible  in  the  four  Gospels,  .   138 

The  words  of  Jesus  diflferently  recorded  by  the  different  evangelical 
writers;  the  reason  given,  .  .  .  .139 


IV.  ST  LUKE. 

In  St  Paul's  epistles,  again  and  again,  mention  is  made  of  Luke  as 
a  Gentile,  a  physician,  and  a  beloved  and  faithful  fellow-labourer 
of  the  Apostle,      .  .  .  .  .  .       141 

Acts  XV.  40,  41 ;  xvi.  9,  10,  considered;  Luke  does  not  mention  his 
own  name,  but  indicates  his  presence  by  the  words  tve  and  us,   143 

The  physician  to  be  recognised  by  the  details  with  which  the  mala- 
dies are  described,  and  indicated  by  their  proper  technical  terms  ; 
instances  given,    .  .  .  .  .  .146 

The  Saviour  exhibited  by  him  as  the  great  Physician  of  Israel,         147 


Ml  CONTENTS. 

Page 

St  Luke  jildiic  Ii;is  j.n-M  rs^ed  the  proverb,  "  Physician,  heal  thy- 
self,"    .......  148 

The  Greek  proselyte  to  be  recognised  in  his  Gospel,     .  .        148 

St  Luke  no  eyewitness  of  the  things  he  records  in  his  Gospel, 
but  for  some  time  a  proselyte  to  Judaism,  and  familiar  with 
the  religion  and  nation  of  Israel,    .  .  .  .149 

St  Luke  peculiarly  the  historian;  hence  he  gives  us  a  continuous 
narrative,  in  chronological  order,   .  .  .  .160 

He  begins  his  narrative  much  further  back,  and  concludes  it  with 
details  of  later  date,  than  the  others,  .  .  .161 

He  is  very  accurate  in  the  giving  of  dates,  and  enters  moi'e  fully 
than  the  others  into  the  Jewish  history  of  those  times,  .        152 

While  the  other  evangelists  keep  their  narratives  more  within  the 
limits  of  Jetvish  history,  Luke  leads  us  also  into  the  domain 
of  i?c?ic?rt/ history,  especially  in  the  Book  of  Acts,    .  .164 

The  most  searching  scrutiny  of  the  two  writings  left  us  by  St  Luke 
has  confirmed  his  correctness  in  every  point,  .  .        156 

None  but  an  accurate  contemporary  historian  could  give  us  such 
characteristic  peculiarities,  .  .  .  .158 

In  every  discrepancy  between  the  Gospel  of  St  Matthew  and  that 
of  St  Luke  we  have  the  true  order  in  the  latter;  instances  given ; 
Matthew  and  Luke  compared  together,  especially  with  regard 
to  the  sermon  on  the  mount,  .  .  .  .159 

A  kindred  spirit  and  tendency  with  St  Paul  to  be  found  in  St  Luke ; 
his  gospel  has  been  called  a  Pauline  gospel ;  the  institution  of 
the  Lord's  supper  as  recorded  by  both  ;  1  Cor.  xv.  6  compared 
with  Luke  xxiv.  34.        .  .  .  .  .167 

The  forgiveness  of  sin,  the  righteousness  by  faith  before  God,  may 
be  called  the  gospel  of  St  Paul;  these  to  be  found  both  in 
many  similitudes  and  narratives  of  St  Luke  ;  the  parable  of  the 
prodigal  son,      .  .  .  .169 

The  Pharisee  and  the  publican  ;  Matt,  xviii.  23-35  compared  with 
Luke  vli.  36-50,  .  .  .  .  .172 

In  St  Paul's  writings  the  development  of  evangelical  truth  ends 
in  the  ascribing  glory  to  God  ;  the  same  we  find  in  St  Luke,       173 

Rejoicing  in  faith  by  Paul  ;  in  Luke,  joy  and  rejoicing  frequently 
mentioned,  .  .  .  .  .175 

Predilection  of  both  for  the  number  three^       .  .  .176 

The  title  of  beloved  specially  applicable  to  St  Luke.     The  word 


CONTENTS.  Xlll 

Page 

friend  ((pikos)  very  frequently  occurs  in  his  Gospel ;  he  neces- 
sarily had  intercourse  with  many  believers  of  all  conditions  and 
ages,     .......  178 

St  Luke  a  Gentile  by  birth,  a  Jewish  proselyte  before  he  came  to 
the  knowledge  of  Christ — hence  his  familiar  acquaintance  with 
the  laws  and  country  of  Israel,  and  his  affection  for  that  people ; 
instances  given,  .  .  .  .  .179 

Multiplicity  of  details  with  regard  to  the  law  of  Moses  and  the 
constitution  of  Israel,      .  .  .  .  .180 

"Whilst  he  shews  us  the  hopes  which  animated  the  hearts  of  true 
Israelites  in  those  days,  and  recognises  the  prior  claims  of  the 
Jews,  he  eaniestly  reproves  their  seJf-righteousness  and  their 
national  pride^  .  .  .  .  .181 

He  loves  Jerusalem,  but  mentions  also  all  the  judgments  pronounced 
upon  her  (Luke  xix.  40-44  and  xxiii.  27-31)  ;  until  the  times 
of  the  Gentiles  be  fulfilled^  .  .  .  .183 

He  forgets  not  the  blessings  reserved  for  the  Gentiles  ;  ii.  32  ;  iii. 
23-28  ;  iv.  25-27,  .....  184 

With  him  the  whole  soul  of  Jesus  is  represented  in  the  words  (Acts 
X.  38):  wJio  went  about  doing  good;  rich  diversity  of  cures,        185 

Recovery  from  sin,  the  malady  of  the  soul ;  instances  given,  .         186 

With  sinners,  publicans  are  associated ;  the  Samaritans  spoken  of 
in  a  fi'iendly  spirit,  .  .  .  .  .187 

In  a  similar  way  he  mentions  ^/?e/?oor,  .  .  .188 

Women,  in  their  diligence  and  love  of  God,  particularly  recorded  by 
him ;  instances  given,     .  .  .  .  .190 

Widows;  iv.  25,  26  ;  vii.  11-16  ;  viii.  42  ;  ix.  38  ;  children,  192 

The  Gospel  of  tenderhearted?iess  and  compassion  also  the  Gospel 
of  prayer,  ......  194 

The  Lord  himself  set  before  us  as  praying,     .  .  .         196 

The  Gospel  of  St  Luke  emphatically  a  Gospel  full  of  unction  t^yo- 
ceed'mg  from  the  Holy  Ghost,        .  .  .  .198 

The  representing  of  Jesus  as  the  Anointed  (Messiah,  Christ),  200 

St  Matthew  and  St  Luke  compared — Matth.  iii.  7-10,  Luke  iii. 
7-9  ;  Matth.  xi.  21-23,  Luke  x.  13-15;  Matth.  xii.  39-45, 
Luke  xi.  29-32,  and  24-26;  Matth.  viii.  6,  Luke  vii.  1,  205 

Compared  also  in  their  mode  of  relating  the  words  and  declara- 
tions of  our  Lord ;  in  liUkc  wc  recognise  the  historian,  in  Mat- 
thew rather  the  apostle,  ....  208 


XIV  CONTENTS. 

Page 

A  summary  given  of  the  re.si)ectiNe  relations  between  the  three 
first  Gospels,       ......         209 

TAe  j9araWes ;  the  three  Evangelists  compared,      .  .  210 

The  order  in  St  Luke  more  chronological ;  in  St  Mark  the  simili- 
tudes are  more  taken  from  public  and  professional,  in  Luke 
rather  from  domestic  life  ;  some  other  differences  given,       .  211 

Matth.  xiii.  33,  Luke  xiii.  20,  21;  Matth.  xviii.  12,  13,  Luke  xv. 
4-7;  Matth.  xxii.  2-14,  Luke  xiv.  16-24;  Matth.  xxv.  14-30, 
Luke  xix.  12-28.  ....         214,  218 

The  similitudes  of  the  sou-e?-  on  different  kinds  of  (/round,  of  the 
grain  of  mustard-seed,  and  of  the  wicked  husbandmen,  com- 
pared, as  given  by  Matthew,  Mark,  and  Luke,        .  .  219 

A  summary  given  of  all  the  remarks  hitherto  made  with  regard 
to  the  Gospel  of  St  Luke,  .  .  .  223,  227 

V.  ST  JOHN. 

The  writer  of  the  fourth  Gospel  again  an  Apostle,  one  of  the  three 
specially  chosen  from  the  twelve,  and  out  of  these  three  the  one 
specially  beloved,  .  .  .  .  .227 

His  first  writing  is  historical,  his  last  one  prophetical,  .        228 

His  Gospel  is  one  from  the  height,  and  likewise  from  the  depth,        229 

The  Gospel  and  the  Revelation  glorify  in  heaven  and  on  earth  Him 
Vfho  \s  the  First  and  the  Last,  .  .  .  .231 

With  the  artlessnessof  St  Matthew,  the  terseness  of  St  Mark,  and  the 
calmness  of  St  Luke,  a  higher  and  more  elevated  tone  is  mingled,  233 

St  John  not  only  links  narratives  together,  as  the  synoptical 
writers  do,  but  pauses  at  every  turn  to  give  a  reason,  make  an 
application,  or  to  deduce  consequences ;  instances  given,       .       234 

His  Gospel  no  connected  narrative  of  the  Lord's  sayings  and 
doings,  but  rather  a  choice  selection  of  the  most  remarkable 
manifestations  of  his  Divine  majesty,  .  .  .        237 

This  Evangelist  records  no  more  than  six  miracles  of  Jesus,  of 
which  only  Qne  is  to  be  found  in  the  other  three  Gospels,      .       238 

These,  however,  chiefly  fm-nish  occasion  for  communicating  the 
reasonings,  discourses,  and  conversations  of  Jesus,  .       239 

Everywhere  throughout  this  Gospel  the  Lord  speaks     .  .       240 

Whereas  in  the  other  Gospels  we  find  but  here  and  there  a  single 
exclamation  addressed  by  Jesus  to  God  his  Father,  St  John 


CONTENTS.  XV 

Fa  OK. 

gives  us  a  solemn  intercessory  prayer,  full  of  sublime  truths  and 
precious  promises  (xvi.),  .  .  .  .241 

In  no  other  Gospel,  when  God  is  spoken  of,   does  the  name  of 
"  Father,"   "  the  Father,"   "  my  Father,"  occur  so  often,    in 
special  relation  to  Jesus,  .  .  .241 

Equality  of  Jesus  with  the  Father,     .  .  .  .242 

Men  also  make  themselves  chiefly  known  to  us,  in  St  John,  by  their 
words,     .......        244 

The  title,  the  Wokd,  only  to  be  found  in  the  writings  of  St  John,   248 
Closely  allied  to  it  are  such  appellations  as  the  Light,  the  7'7uth, 
the  Life,  ......        249 

The  appellation  of  only  begotten  Son,  or  the  Only  begotten,  to  be 
found  exclusively  in  this  Gospel,  whilst  the  expression  Son  of  God, 
or  the  Son,  occurs  here  more  frequently  than  anywhere  else,         250 
A  special  application  of  the  word  glory  ibo^a),  .  .       251 

To  be,  or  to  exist,  an  expression  indicating  the  Godhead  of  the 

Son ;  His  procession  from  the  Father,  .  .  .252 

The  Lamb,  alluding  to  Isaiah  liii.  7,  ...       253 

The  Lifting  tip  for  the  crucifixion  of  Jesus,      .  .  .254 

Gift  and  giving  ;  the  gift  of  God  in  this  Gospel,  .  .255 

The  world  (/cdo-zioy) — its  different  significations,  .  .        256 

Elucidations  bearing  on  local  circumstances ;  precise  statements 

oi  hours  and  days,  and  numbers  in  general,  .  .        258 

Great  utility  of  this  Gospel  for  fixing  the  times  in  the  history  of 

the  life  and  Avork  of  the  Lord  on  earth,        .  .  .        259 

Through  this  Gospel  alone  can  be  made  out  the  number  of  years 

occupied  by  our  Lord's  public  labours  on  earth,         .  .260 

St  John  gives  very  accurately  and  fully  all  the  various  preparatory 
incidents,   down  to  the  violent  arrest   and  crucifijxion  of  our 
Lord,       .  .  .  .  .  .  .261 

He    frequently   communicates  the  commencement  and  the  end  of 
things,     .......        262 

Solemn  and  joyful  tone  of  this  gospel ;  i\iQ  festivals  frequently  men- 
tioned,    .......       263 

The  same  character  of  solemn  festivity  re-occurs  in  the  book  of 
the  Revelation,     ......       264 

Like  St  Matthew,  St  John  is  rich  in  passages  adduced  from  Israel's 
prophets  and  the  Psalms,  that  are  scarcely  cited  by  any  other 
writer  in  the  New  Testament,         ....        266 


XVI  CONTENTS. 

Pagr 

He  points,  also,  attention  to  what  was  prophetical  in  the  Lord's 
own  words,  .  .  .  .  .  .267 

He  shoAvs  how  enemies  themselves,  without  being  conscious, 
uttered  words  with  a  prophetic  sense,  .  .  .268 

The  Revelation  commences  with  the  same  prophecy  which  closes 
the  various  narratives  comprised  in  this  Gospel  of  St  John,  269 

The  symbolical  character  of  this  Gospel,  .  .  .        270 

A  high  mystic  character,  equally  alFecting  and  sublime,  .        271 

A  Hebrew  and  Greek  cast  of  thought  united  in  this  Gospel :  the 
same  to  be  found  in  the  book  of  Kev elation,  .  .        274 

Quite  a  new  but  not  atwther  gospel,  in  relation  to  the  other  three, 
qfte7-  which  it  was  written,  .  .  .  .275 

Proceeding  on  the  assumption  that  the  first  three  were  known,  277 

Why  the  nomenclature  of  the  twelve  apostles  is  not  given,  nor 
the  genealogy,  nor  the  birth  of  our  Lord  at  Bethlehem,  nor  his 
education  at  Nazareth,       .  .  .  .  .278 

Under  the  form  of  metaphor,  the  similitudes  of  the  other  three 
Gospels  are  given,  .  .  .  .  .279 

There  is  nowhere  mentioned  the  casting  out  of  devils,  nor  the 
Lord's  temptation  by  Satan  ;  why  ?  .  .  .281 

How  it  is  to  be  explained  that  St  John  communicates  no  pro- 
phecies of  the  destruction  of  Jerusalem,  nor  tells  us  what 
expectations  were  entertained  of  its  final  restoration,  .       282 

Through  the  addition  of  particular  circumstances  in  this  Gospel, 
much  is  elucidated  as  regards  the  Synoptics,  .  .       283 

Jesus  the  Son  of  God,  in  St  John,  no  other  than  Jesus  the  Messiah 
of  the  Synoptics,  .....       284 

Great  men  differently,  though  faithfully,  represented  by  different 
writers,  ......        285 

Diversity  and  unity  between  the  portraits  of  the  Lord  in  St  John 
and  in  the  first  three  Gospels — instances  given,        .  .       286 

The  Amen  of  Jesus  in  the  first  three  Gospels  always  repeated : 
Amen,  Amen,  in  St  John,  .  .  .  .291 

A  summary  of  the  foregoing  remarks,  .  .  .294 

The  name  of  the  apostle  St  John  nowhere  given,  but  frequent  men- 
tion made  of  one  who  lived  in  closest  intimacy  with  Jesus,  295 

The  disciple  whom  Jesus  loved,  .  .  .  .296 

St  Peter  and  the  two  sons  of  Zcbcdee,  the  three  most  favoured 
witnesses  of  the  passion  and  of  the  glory  of  the  Lord,  297 


CONTENTS.  XVll 

Page 

Throughout  one  can  recognise  in  this  Gospel  an  eyewitness ;  St 
John  surnamed  the  son  q/ ^/mnrfe/-,  .  .  .298 

Scientific  doubts  started  twenty  years  ago  by  a  learned  man  in 
Germany  retracted,  .  .  .  .  .299 

The  first  Epistle  a  practical  abridgment  of  the  Gospel,  .       300 

The  multiplying  of  the  loaves^  as  recorded  by  all  the  Evangelists,      301 

VI.  RESULT  OF  THE  PRECEDING  OBSERVATIONS. 

Perfect  accordance  among  the  Gospels,  and  authenticity  and  Divine 

origin  of  each,      .  .  .  .  .  .312 

Self-denial  and  humility  animate  all  the  writei's,  .  .       313 

The  tenor  and  contents  of  the  Avritiug  discover  the  person  and 

personal  qualities  of  the  writer,       .  .  .  .314 

The  four  Gospels  not  in  unison  but  in  harmony  with  each  other,  315 
The  order  in  which  the  four  Gospels  have  been  placed  from  the 

earliest  ages  the  true  order,  .  .  .  .316 

Each  of  the  sacred  writers  sought  and  found  nourishment  in  what 

had  been  ^vi'itten  by  his  predecessors,  .  .  .317 

The  growth  and  development  of  God's  revelation,         .  .       318 

Scripture  in  all  its  parts  a  work  of  Divine  inspiration  and  of  human 

operation^  .  .  .  .  .  .319 

The  Holy  Spirit  gives  us  the  whole  truth  in  the  four  Gospels  cotn- 

bined,  but  not  in  any  one  Gospel  take7i  by  itself        .  .       320 

The  apparent  contradiction  not  be  done  aAvay  by  fusing  the  several 

testimonies  into  the  model  of  one  single  testimony^     .  .       320 

The  true  method  again  adverted  to,  ...       320 

General  rules  to  be  applied  for  obtaining  the  true  harmony  between 

the  four  Gospel  witnesses,  .  .  .  .321 


VII.  THE  NARRATIVES  OF  OUR  LORD'S  PASSION. 


General  remarks,      .... 
The  entrance  into  Jerusalem, 
The  supper  at  Bethany,  and  the  treason  of  Judas, 
The  last  supper  of  Jesus  with  his  disciples. 
The  agony  in  Gethsemane, 


324 
325 
334 
342 
359 


XVlll 


CONTENTS. 


The  apprehension  of  Jesus,    . 

Jesus  before  the  High  Priest  and  the  Jewish  council, 

Jesus  before  Pilate  and  Herod, 

The  crucifixion,         .... 


Pags 
364 

370 
386 
409 


NOTES  AND  ADDITIONS. 

On  the  original  language  of  St  Matthew's  Gospel,  .  .435 

On  the  reading  of  Luke  iv.  8,  .  .  .  .       438 

On  Mark  x.  12,        .  .  .  .  .  .       438 

On  Mark  vii.  3,         .  .  .  .  .  .439 

Quotations  from  Cfesar's  Comm.  de  Bello  Gallico,         .  .       439 

Remark  on  the  word  eiOews,  ....       440 

The  Centurion's  faith  not  mentioned  by  Mark,  .  .441 

Note  of  Bengel  on  Mark  xiii.  42,        ....       442 

Remark  on  the  word  Aceldama^  ....       442 

The  medical  art  in  Syria,       .....       443 

Quotation  from  Tlioluck,        .  .  .  .  .443 

Quotation  from  Valckenaer,  ....       443 

On  the  Sabbath  Bevrepowparov,  ....       444 

Sea-terms  used  by  Luke,       .....       444 

AVives  of  governors  in  the  Roman  provinces,  .  .       445 

The  predictions  of  our  Lord  respecting  the  destruction  of  Jeru- 
salem, Matth.  xxiv.  1-30,  Mark  xiii.  1-26,  Luke  xxi.  5-27,      446 
Remark  on  the  Lord's  taking  the  cup  after  supper,       .  .       455 

Jesus  Christ  the  Searcher  of  men's  hearts,       .  .  .456 

Faith  working  by  love,  .  .  .  .  .456 

Grotius  ascribes  to  St  Luke  the  Epistle  to  the  Hebrews,  .       457 

The  casting  out  of  the  Son  in  the  parable  of  the  vineyard  and  the 
husbandmen,  .  .  .  .  .  .457 

The  Gospel  of  St  John  written  after  the  destruction  of  Jerusalem  ; 

the  time  and  place  of  the  writing  of  all  the  four  Gospels,        .       458 
The  genuineness  of  the  Apocalypse,    .  .  .  .462 

On  some /?ar/!CMfa/-s  of  Peter's  denial  of  Christ,       .  .  .464 

Remarks  on  the  Gospel  naiTatives  of  our  Lord's  burial  and  resur- 
rection, ......       465 

Remarks  on  the  two  genealogies  of  our  Lord,  .  .471 


THE 


FOUR  WITNESSES. 


THE  FOUE  WITNESSES. 


I.  miRODUCTION. 


One  has  only  to  read  with  some  attention  the  inspired 
quaternion  of  oiu*  Gospels,  in  order  to  perceive,  on  the 
one  hand,  their  general  harmony  in  point  of  facts  and 
doctrines,  but,  at  the  same  time,  those  numerous  variations, 
on  the  other  hand,  by  which  the  whole  four  are  distin- 
guished from  each  other.  These  variations  are  not  con- 
fined to  difference  of  style  and  language  ;  they  extend  to 
the  details  themselves  of  the  facts,  doctrines,  and  dis- 
courses which  they  have  recorded  for  us.  We  frequently 
find  events,  circumstances,  sayings,  quotations,  and  details 
of  all  sorts,  put  down  in  one  or  more  of  the  Gospels,  but 
not  mentioned  at  all,  or  at  least  considerably  abridged, 
or  merely  noticed  by  way  of  allusion,  in  another.  In  their 
relations  of  the  same  event,  we  find  in  the  several  Evan- 
gelists a  difference,  sometimes  in  the  numbers  given,  some- 
times in  the  order  of  time,  sometimes  in  the  connexion  of 

A 


Z  THE  POUR  WITNESSES. 

facts  and  words.  Thus,  to  take  one  example  from  the  mul- 
titude of  such  yariations  that  might  be  adduced,  the  Gospel 
of  St  Matthew  speaks  of  the  cure  of  two  blind  men,  while 
those  of  St  Mark  and  St  Luke  speak  of  only  one}  Thus, 
too,  St  Mark,  in  the  prediction  of  St  Peter's  denying  our 
Lord,  speaks  of  the  cock's  crowing  twice,  while  the  other 
three  Evangelists  make  mention  of  this  same  crowing  oj 
the  coch  as  foretold  and  heard  only  once?-  Thus,  once 
more,  our  Lord's  Prayer  is  placed  in  St  Luke  quite  in  a 
different  connexion  from  that  in  which  it  appears  in  St 
Matthew.^  Thus,  in  like  manner,  the  appearing  of  our 
Lord  after  his  resurrection  to  the  women,  in  St  Matthew,^ 
is  related,  in  St  Mark  and  St  John,^  as  having  fallen  to 
the  lot  of  Mary  Magdalene.  Where  should  we  end 
were  we  to  set  about  noting  here  the  whole  of  these 
variations,  some  of  more,  others  of  less  importance  1 

It  was  quite  to  be  expected  that  unbelievers  in  every 
age  should  have  sought  to  avail  themselves  of  these  dis- 
crepancies or  contradictions,  real  or  apparent,  for  the 
purpose  of  attacking  the  genuineness  and  authenticity  of 
these  sacred  writings,  and  the  very  truth  itself  of  the 
evangelical  history.  In  our  own  days  in  particular,  and 
chiefly  in  Germany,  attempts  have  been  made  to  deduce 
systematically,  not  only  that  it  is  impossible  to  believe  that 
such  contradictory  narratives  could  have  been  inspired, 
but  further,  that  we  cannot  possibly  assign  an  historical 
origin  to  those  great  facts  on  which,  as  such,  rests  the 
entire  truth  of  the  New  Testament  revelation  and  of  the 
Bible  itself 


'  Matth.  XX.  .30;  Mark  v.  46;  Luke  xviii.  35. 
^  Mark  xiv.  30;  Matth.  xxvi.  34;  Luke  xxii.  34;  John  xiii.  38. 
'  Matth.  xi.  9;  Luke  xi.  1.  <  Matth.  xxviii.  9. 

'  Mark  xvi.  0;  John  xx.  1-17. 


INTRODUCTION.  3 

And  as  regards  this  last  conclusion,  learned  and  inge- 
nious defenders  of  Revelation  in  general,  and  of  the 
authenticity  of  the  books  of  the  New  Testament  in 
particular,  have  long  since  shewn,  with  great  success, 
how,  on  the  contrary,  those  differences,  for  the  most  part 
comparatiyely  slight,  and  in  the  details,  only  make  the 
agreement  of  the  evangelical  witnesses  on  the  princif>al 
facts  themselves  all  the  more  striking.  One  celebrated 
apologist,  amongst  others,  of  the  authenticity  of  the  New 
Testament,  has  very  justly  remarked,  that  the  truth  of 
human  testimony  manifests  itself  in  most  cases  precisely 
by  some  variation  in  the  statement  of  circumstances, 
provided  there  be  agTcement  in  the  main.  In  proof  of 
tliis,  we  need  but  go  to  the  courts  of  law  and  justice,  as 
is  remarked  by  the  writer  just  quoted.^  Too  perfect  an 
uniformity  in  the  declarations  of  different  witnesses  makes 
one  rather  suspect  that  these  declarations  are  the  result 
of  previous  arrangement  among  them ;  on  the  contrary, 
discrepancies  occurring  on  minor  points,  in  the  mouths  of 
witnesses,  are  regarded  as  a  proof  of  the  substantial  truth 
of  their  declarations  with  respect  to  the  main  fact,  the 
reality  of  which  is  sought  to  be  ascertained. 

We  arrive  at  the  same  result  for  the  defence  of  the 
historical  truth  of  the  Gospel,  when  we  compare  together 
those  authors  whose  credit  is  best  established  for  profane 
history.  Shall  we  question  their  historical  honesty,  or 
the  reality  of  the  facts  in  general  related  by  them,  because 
of  some  discrepancy,  even  though  a  serious  one,  occurring 
here  and  there  in  matters  of  detail  1  On  comparing  the 
accounts  left  us  by  Polybius  and  Livy  of  Hannibal's 
passage  over  the  Alps,  a  difference  occurs  which  has  given 
rise  to  eight  different  conjectures  as  to  the  precise  track 

'  Palev. 


4  THE  FOUR  WITNESSES. 

followed  hy  the  celebrated  general  in  that  memorable 
expedition.  But  has  it  ever  been  concluded  from  this 
discrepancy,  that  the  passage  of  the  Alps  was  not  a  real 
historical  fact,  or  that  Livj,  or  Poljbius,  is  not  a  trust- 
worthy historian'? 

Certainly  such  a  line  of  argument  is  sufficient,  in  general, 
for  the  defence  of  the  truth  of  the  evangelical  history 
against  doubts  and  objections  deduced  from  discrepancies 
among  the  four  witnesses.  But  shall  we  say  that  this 
reasoning  is  equally  conclusive,  when  what  we  have  to 
defend  is  the  inspiration  and  the  infallibility  of  those 
same  writings'?  In  fact,  if  the  four  Gospels  do  really 
differ  on  so  many  details,  bearing  upon  the  order,  the 
number,  the  expressions  of  the  speakers  and  of  the  Lord 
himself,  still  it  would  remain  possible  to  defend  the  his- 
torical truth  of  the  Gospel  in  general,  but  it  would  no 
longer  be  possible  to  defend  a  Divine  inspiration ;  for 
that  we  must  hold  to  be  incompatible  with  palpable 
errors,  inaccuracies,  and  contradictions. 

It  has  been  with  the  view,  therefore,  of  shewing  that 
in  reality  those  alleged  contradictions,  errors,  and  inac- 
curacies are  apparent  only,  that  from  the  earliest  ages  of 
the  Church  attempts  have  been  made  to  draw  up  what 
have  been  called  Harmonies  of  the  four  Gospels.  Un- 
happily, by  far  the  most  of  these  Harmonies,  for  want  of 
any  principle  of  solution  drawn  fi^om  the  very  nature  and 
organical  construction  of  these  writings,  have  contributed 
rather  to  embarrass  than  to  resolve  the  problem,  owing  to 
the  purely  mechanical  and  forced  manner  in  which  its 
solution  has  been  attempted.  Hence,  when  two  or  more 
Evangelists  relate  one  and  the  same  event  in  a  different 
order  as  respects  the  connexion,  it  has  been  found  most 
convenient  to  suppose  that  the  same  event  had  actually 


INTRODUCTION.  5 

occurred  more  than  once ;  or,  when  several  of  the  Evan- 
geHsts  relate  what  was  said  by  the  Jews,  the  Apostles, 
and  the  Lord  himself,  with  some  variations  in  the  literal 
expression,  it  has  sometimes  been  thought  that  we  cannot 
do  better  than  accumulate  all  of  them  together,  which 
ordinarily  gives  a  meaning  overcharged,  heavy,  one  may 
even  say  absurd.  And  so  in  other  cases.  Some  authors 
of  Harmonies,  learned  and  ingenious  men,  from  not  pos- 
sessing the  true  key,  have  fallen  upon  this  awkward  and 
embarrassed  mode  of  reconcihng  the  Gospels.  Nothing 
more  common,  for  examj)le,  than  the  forced  reconciliation 
of  the  narrative  of  St  Matthew  (xxvii.  44)  and  that  of 
St  Mark  (xv.  32),  on  the  one  hand,  with  that  of  St  Luke 
(xxiii.  39),  respecting  the  converted  thief  on  the  cross. 
St  Matthew  and  St  Mark,  speaking  in  general  terms  of 
the  I'ind  of  persons  who  blasphemed  the  Lord  Jesus  on 
the  cross,  ascribe  this  outrage,  among  others,  to  the  thieves 
(in  the  plural)  crucified  along  with  our  Lord.  St  Luke, 
on  the  contrary,  presenting  the  history  in  its  amplest 
details,  ascribes  the  blasphemy,  not  to  both  malefactors, 
but  only  to  one,  who  was  forthwith  reproved  by  the  other ; 
and  that  other's  prayer  of  faith  and  happy  end  are  at  the 
same  time  related  to  us.  Now,  instead  of  percei^dng  the 
perfect  accordance  which,  viewed  in  this  light,  exists  be- 
tween the  two  narratives,  provided  we  do  not  slavishly 
adhere  to  the  very  letter  of  the  two  first  Evangelists,  a 
most  forced  and  unnatural  construction  has  been  put  upon 
the  matter,  by  supposing  that  at  first  both  thieves  had 
blasphemed  on  the  cross,  but  that  one  of  the  two  had 
repented  immediately  afterwards,  had  reprimanded  his 
fellow-thief,  and  besought  the  Lord's  forgiveness.  But  in 
making  such  a  supposition,  it  has  not  been  considered 
that,  if  the  malefactor's  conversion  really  took  place  in  so 


6  THE  FOUR  WITNESSES. 

prompt  and  immediate  a  manner,  St  Luke,  at  tlie  least, 
would  have  noticed,  in  a  word  or  two,  this  sudden  transi- 
tion, made  in  a  moment,  from  the  most  frightful  enmity 
to  the  liveliest  faith!  But  further  still,  it  has  not  been 
considered  that  if  tlie  converted  malefactor  had  actually 
taken  part  a  moment  before  in  his  companion's  blasphemies, 
the  first  thing  he  certainly  would  have  thought  of  doing 
woidd  have  been  to  abase  himself  on  account  of  his  last 
offence,  not  to  reprimand  the  other  malefactor  for  a  sin  in 
which  he  himself  had  just  before  taken  part.  One  has  but 
to  read  attentively  the  converted  criminal's  expressions, 
as  given  by  St  Luke  (xxiii.  40,  41),  to  see  that,  while 
admitting  himself  to  be  a  miserable  sinner  like  his  fellow, 
he  evidently  distinguishes  between  himself  and  him,  in 
regard  to  the  reviling  of  the  Lord  Jesus.  And  St  Luke 
himself  points  to  the  same  distinction  when,  at  verse  40, 
he  says :  "  But  the  other  answering  rebuked  him,  saying," 
&c.  Thus,  it  appears  that  there  is  no  way  of  reconciling 
the  Evangelists,  if  we  admit  the  plural  of  St  Matthew  and 
St  Mark  in  its  literal  acceptation.  All,  on  the  contrary, 
perfectly  harmonizes  when,  as  we  have  just  hinted,  we 
explain  that  plural  as  a  mere  indication  of  the  species. 
And  this  will  strike  us  still  more  clearly  when,  by  an  exact 
analysis  of  the  Gospel  of  St  Matthew,  we  shall  see  that 
the  use  of  the  plural  in  cases  where  the  other  Evangelists 
(St  Luke  in  particular)  speak  of  one  thing  or  person  only, 
is,  on  the  part  of  the  first  of  our  Evangelists,  a  constant 
mode  of  writing,  and  by  no  means  fortuitous;  the  result, 
consequently,  of  his  individual  style  and  manner  as  an  his- 
torian, not  of  some  involuntary  error  or  inaccuracy. 

The  fault  almost  as  much  of  the  defenders  as  of  the 
impugners  of  the  revelation  and  inspiration  of  the  Gospels, 
lies  in  their  not  perceiving  that  there  is  in  tlic  manner  in 


INTRODFCTION.  7 

which  we  relate  or  represent  things,  whether  M'ith  the  pen 
or  the  pencil,  a  certain  variety,  nay,  even  a  kind  of  appa- 
rent contradi(ition,  necessarily  resulting  from  the  truth 
itself  of  our  description,  according  to  the  particular  point 
of  view  in  which  we  contemplate  an  object  or  event,  at 
the  moment  when  we  relate  or  describe  it.  The  most 
ordinary  language  of  common  life  presents  us  with  such 
contradictions,  apparent  but  nowise  real,  and  the  recon- 
cilement of  which  is  in  every  one's  power.  It  is  thus, 
that,  without  for  a  moment  contradicting  his  science  and 
his  personal  conviction  with  respect  to  the  earth's  revolv- 
ing round  the  sun,  an  astronomer  will,  like  every  one 
else,  speak  of  the  sun's  7ising  and  setting.  Or  w^hen  the 
painter,  in  di-awing  objects  seen  from  a  certain  altitude, 
gives  to  those  objects  on  his  canvass  the  exact  height 
which  he  sees  them  have  from  that  point,  will  it  be  said 
that  he  is  in  contradiction  with  some  other  painter  who 
represents  to  us  the  same  objects,  seen  close  at  hand,  on 
level  ground,  and  so  in  their  natm-al  dimensions'?  Both 
representations  are  true ;  the  one,  as  the  ancients  used  to 
say,  Kara  to  (f>aivofjievov  (according  to  the  impression  made 
on  the  spectator),  the  other  Kara  to  ov  (according  to  the 
reality  of  the  object  in  itself).  Our  language  and  oiu* 
thoughts  are  perpetually  alternating  betwixt  these  two 
diverse  verities. 

On  applying  this  very  simple  principle  to  the  investi- 
gation of  the  true  harmony  of  the  Gospels,  we  shall  find 
the  following  result — a  result  satisfactory  in  every  point 
of  view  :  that  each  of  the  four  Evangelists  has  described 
the  same  object,  but  that  object  seen  as  a  model,  for 
example,  placed  in  the  centre  of  four  different  points  of 
view — like  a  building  seen  and  drawn  from  four  different 
sides.      Now,  no  doubt,  those  four  drawings  will  differ 


8  THE  FOUR  WITNESSES, 

apparently ;  tliey  ought  to  differ ;  tliere  would  be  error 
or  falsification  if  tliey  did  not  differ, — and  jet  when  com- 
bined together  they  would  intimately  coalesce  ;  and  the 
more  they  are  contemplated,  and  the  more  they  are  com- 
pared, all  apparent  contradictions  would  vanish,  and  all 
diflferences  and  discrepancies  woidd  be  accounted  for. 

But  to  justify  the  application  of  this  example  to  the 
great  question  of  the  harmony  of  the  Gospels,  we  must 
patiently  analyze  the  leading  traits  in  the  special  cha- 
racter of  each  of  them  in  particular.  We  have  in  these 
pages  sought  to  find  the  determining  reason  of  this 
different  character  belonging  to  the  four  writings,  each 
of  them  separately,  in  the  individual  character,  the  object, 
the  plan,  and  the  particular  calling  of  each  of  the  four 
writers  themselves. 

Our  first  endeavour,  accordingly,  has  been  to  inquire 
into  the  relation  that  subsists  between  each  of  the  four 
Gospels  and  the  inspired  author  under  whose  name  it 
has  hitherto  passed  among  us.  This  inquiry  will  at  once 
present,  of  itself,  a  striking  and  decisive  result  in  favour 
of  the  genuineness  and  authenticity  of  those  writings, 
independently  even  of  the  external  testimony  of  the  first 
ages  of  the  Church,  and  of  the  Ancient  Fathers.  For  if, 
in  point  of  fact,  on  scrutinizing  these  several  writings,  we 
find  clearly  demonstrated  to  us,  in  the  first  of  the  four 
Gospels,  the  distinctive  marks,  and  seal  as  it  were,  of  one 
of  the  Twelve,  and  specially  of  the  one  who  had  formerly 
been  a  publican — in  the  second  Gospel,  the  unmistakc- 
able  characteristics  of  one  who,  like  St  Mark,  was  a  com- 
panion and  son  in  the  faith  of  St  Peter — in  the  third, 
the  evident  tokens  of  an  intimate  friend  and  faitliful 
fellow-labourer  of  St  Paul,  as  was  Luke,  the  physician — 
finally,  in  the  fourth,  the  no  less  evident  marks  of  the 


INTRODUCTION.  9 

well-heloved  disciple  of  the  Lord  himself — we  possess  a 
proof  of  the  genuineness  of  those  four  compositions,  all 
the  more  strong  and  irrefragable  when  compared  with 
the  external  testimony  of  ages,  as  the  testing  of  a  dia- 
mond by  fire  is  more  conclusive  than  the  most  universal 
external  testimony  to  the  fact  that  that  diamond  has 
been  all  along  considered  by  its  owners,  and  received 
from  the  hand  of  the  jeweller,  as  such. 

After  this,  when  the  same  examination  of  our  four 
Gospels  shall  have  demonstrated  to  us,  that  the  variations 
and  the  differences  that  they  present  are  in  exact  pro- 
portion and  necessary  relation  with  the  special  character 
and  particular  plan  of  each  of  the  respective  writers,  we 
find  no  difficulty  in  arriving  at  such  an  agreement  among 
the  foiu'  compositions  as,  while  it  preserves  these  differ- 
ences, will  be  found  to  result  in  the  most  perfect  expres- 
sion of  the  truth,  rendered  by  each  from  his  own  parti- 
cular point  of  view,  and  equally  just  and  true. 


iU 


THE  FOUR  WITNESSES. 


II.  ST  MATTHEW. 


From  the  most  remote  times,  and  by  common  consent, 
this,  the  first  of  our  Gospels,  has,  in  conformity  with  its 
title,  been  attributed  to  the  apostle  whose  calling  from 
the  seat  of  custom  is  related  in  the  first  three  Gospels. 
We  possess  a  deep-seated  mark  of  this  origin  in  the  very 
manner  in  which  the  names  of  the  apostles  are  noted 
down  by  the  three  different  Evangelists.  The  following 
is  the  nomenclature  of  tlie  twelve,  as  we  find  it  in  the 
first  Gospel,  and  afterwards  with  a  slight  shade  of  differ- 
ence in  the  second,  in  the  tliird,  and,  last  of  all,  in  the 
Acts  of  the  Apostles  : — 


Matth.  X.  2,  3,  4 
Now  the  names  of  the  twelve 
apostles  are  these ;  The  firsts  Simon, 
who  is  called  Peter,  and  Andrew 
his  brother ;  James  the  son  of  Ze- 
bedee,  and  John  his  brother ;  Philip, 
and  Bartholomew;  Thomas,  and 
Matthew  the  publican  ;  James 
the  son  of  Alpli.Tus,  and  Lebbjcus, 
whose  surname  Avas  Thaddeus ;  Si- 
mon the  Canaanite,  and  Judas 
Iscariot,  who  al§o  betraj'ed  him. 


M.UJK  iii.  14-19. 
And  he  ordained  twelve,  that 
they  should  be  with  him,  and  that 
he  might  send  them  forth  to  preach, 
And  to  have  power  to  heal  sick- 
nesses, and  to  cast  out  devils :  And 
Simon  he  surnamed  Peter ;  and 
James  the  son  of  Zebedee,  and  John 
the  brother  of  James ;  and  lie  sur- 
named them  Boanerges,  which  is, 
The  sons  of  thunder:  And  Andrew, 
and  Philip,  and  Bartholomew,  and 
Matthew,  and  Thomas,  and  James 
the  son  of  Alphasus,  and  Thaddeus, 
and  Simon  the  Canaanite,  And 
Judas  Iscariot  which  also  betrayed 
him. 


ST  MATTHEW.  11 

Luke  vi.  13-16.  Acts  i.  13. 

And  when  it  was  day,  he  called         And  when  they  were   come  in, 

unto  him  his  disciples:  and  of  them  they  went  np  into  an  upper  room, 

he    chose  twelve,  whom    also   he  where  abode  both  Peter,  and  James, 

named  apostles;  Simon,  (whom  he  and  John,  and  Andrew,  Philip,  and 

also  named  Peter,)    and   Andrew  Thomas,   Bartholomew,  and   Mat- 

his  brother,  James  and  John,  Philip  thew,  .James  the  son  of  Alpha3us, 

and   Bartholomew,    Matthew    and  and  Simon  Zclotes,  and  Judas  the 

Thomas,  James  the  son  of  Alphaius,  brother  of  James. 
and  Simon  called  Zelotes,  and  Judas 
the  brother  of  James,  and  Judas 
Iscariot,  which  also  was  the  traitor. 

We  see  at  a  glance  that  tlie  name  of  Matthew  is  found 
in  all  of  these  lists,  but  it  is  only  in  the  first  (that  is,  in 
his  own)  that  the  humbling  title  of  publican  is  added. 
This  could  not  have  entered  into  the  thoughts  of  any  one 
but  St  Matthew  himself :  what  fiction-writer  would  have 
dreamt  of  securing  apostolic  authority  for  a  fabricated 
gos23el  in  such  a  manner  1  What  party,  supposing  that 
there  could  have  been  any  that  had  an  interest  in  the 
first  Gospel's  being  ascribed  to  that  particular  Ajjostle, 
would  for  this  purpose  have  thought  of  attaching  to  the 
name  of  Matthew  the  remembrance  of  his  former  calling, 
being  one  by  no  means  honourable  in  Israel  1  Or  rather, 
what  other  author,  were  he  not  a  true  discii3le  and  imi- 
tator of  Jesus  Christ  the  Nazarene,  would  liave  so  dis- 
tinguished his  name  among  the  servants  of  the  kingdom 
of  God  1 

In  yet  another  manner,  and  that  quite  as  touching  and 
unobtrusive,  and  quite  as  little  obvious  to  a  superficial 
reader,  the  author  of  the  first  Gospel  intimates  his  being 
so  in  the  very  account  he  gives  of  his  calling  as  a  discijjle 
and  servant  of  the  Lord.  You  have  only  to  compare 
anew  his  narrative  with  those  of  St  Mark  and  St  Luke. 

Mattii.  ix.  9,  10.  Mark  ii.  14,  15.  Luke  v.  27-29. 

9.  And  as  Jesus  pass-  14  And  as  he  passed  27  And  after  these 
ed  forth  from  thence, he    by,  he  saw  Levi    the     things  he  went  forth, 


12 


THE  FOUR  WITNESSES. 


s/ 


saw  a  man^  named 
Matthew,  sitting  at  the 
receipt  of  custom :  and 
he  saith  unto  him,  Fol- 
low me.  And  he  arose 
and  foUoAved  him. 

10  And  it  came  to 
pass,  as  Jesus  sat  at 
meat  in  the  house,  be- 
hold, many  publicans 
and  sinners  came  and 
sat  down  Avith  him  and 
his  disciples. 


son  of  Alpha^us  sitting 
at  the  receipt  of  custom, 
and  he  said  unto  him, 
FolloAv  me.  And  he 
arose  and  foUoAved  him. 
15  And  it  came  to 
pass,  that,  as  Jesus  sat 
at  meat  in  his  house, 
many  publicans  and 
sinners  sat  also  toge- 
ther with  Jesus  and  his 
disciples:  for  there  were 
many,  and  they  fol- 
lowed him. 


and  saAv  a  publican, 
named  Levi,  sitting  at 
the  receipt  of  custom: 
and  he  said  unto  him, 
FoUoAA'  me. 

28  And  he  left  all, 
rose  up,  and  followed 
him. 

29  And  Levi  made 
him  a  great  feast  in 
his  own  house :  and 
there  was  a  great  com- 
pany of  publicans  and 
of  others  that  sat  doAvn 
with  them. 


Speaking  of  himself,  the  first  Evangelist  calls  the  pub- 
lican who  was  called  to  the  apostleship,  a  man  {avOpwirov, 
an  expression  nowise  honourable  in  this  sense) — a  man 
named  MatfJwtu.  The  second  and  the  third  Evangelists 
give  him  his  own  proper  Jewish  name  ;  one  of  tliem  adds, 
by  way  of  honourable  distinction,  the  name  of  his  father 
— Levi,  the  son  of  Alphceiis.  There  is,  also,  a  particular 
circumstance  which  we  find  noted,  not  by  himself,  but 
by  another  Evangelist  (St  Luke)  —  that  he  left  all  to 
follow  Jesus.  There  have  been  doubts,  however,  as  to 
the  identity  of  the  person,  on  account  of  the  names  of 
Levi  and  Matthew,  and  particularly  because,  in  the  first 
of  the  Gospels,  we  are  not  expressly  told  that  the  feast 
was  held  in  Matthew's  house.  But  it  is  precisely  this 
omission  of  the  feast  in  the  Gospel  of  St  Matthew,  and 
still  more  the  omission  of  the  name  of  the  owner  of  the 
house  in  which  the  feast  was  held,  that  clearly  shews 
that  here  he  was  speaking  of  his  own  proper  self — a  per- 
sonality which"  the  authors  of  these  writings  are  accus- 
tomed to  put  forward  as  little  as  possible  wherever  any 
thing  praiseworthy  or  honourable  happens  to  have  to  be 
mentioned.     Consequently  it  is  again  St  Luke  who,  with 


ST  MATTHEW.  13 

St  Mark,  supplies  the  void  in  their  predecessor's  narra- 
tive ;  and  the  identity  of  Levi  and  Matthew  remains  no 
less  certain,  on  simply  comparing  the  three  Evangelists, 
than  that  of  Simon,  son  of  Jonas,  and  Peter.  The  men- 
tion of  Matthew's  leaving  all  to  follow  the  Lord,  is  not  to 
be  found  in  his  Gospel,  but  only  in  St  Luke. 

From  these  details,  then,  slight  as  they  may  appear, 
but  thus  only  more  forcible  as  a  testimony  to  the  plain 
and  simple  truth,  it  is  certain  that  the  author  of  the  first 
of  our  Gospels  is  an  Apostle — is  the  publican  w^ho  was 
called  by  Jesus  from  the  exercise  of  his  profession.  This 
same  character  of  cgnverted  publican  and  called  Apostle 
accompanies  us  throughout  his  whole  Gospel.  But  before 
resting  upon  this  point,  let  us  pause  again  at  a  very 
simple  remark  suggested  by  the  result  we  have  obtained. 
It  was  natural  in  some  sort  that  one  of  the  Gospels,  and 
especially  the  first  of  the  four,  should  be  written  by  an 
Apostle,  and  this  is  an  idea  which  might  occur  to  a  human 
writer  of  fiction,  whether  in  writing  the  book  or  in  giving 
it  a  title.  But,  we  venture  to  ask,  where  is  the  writer  of 
a  fiction — nay,  where  is  the  man — who  w^ould  have  charged 
with  this  honourable  task  a  St  Matthew,  the  seventh  or 
eighth  in  rank  on  the  list  of  the  twelve "?  According  to 
all  human  reasoning,  would  not  the  first  that  would 
suggest  themselves  for  such  a  work  be  a  St  Peter,  a  St 
Thomas,  or  a  St  James  ?  Divine  Wisdom  chose  precisely 
the  publican,  who  but  for  that  would  hardly  have  been 
noticed  on  the  list ;  and  he  who  had  previously  spent  his  life 
in  noting  down  customs'  duties  and  imposts,  was  now,  after 
having  left  all  for  his  Saviour's  service,  to  find  himself 
honoured  by  being  the  first  to  note  down  the  wonderful 
doings  of  his  saving  mercy. 

We  have  said  that  in  the  Gospel  of  St  Matthew  the 


14  THE  FOUR  AVITNESSES, 

converted  publican,  the  called  Apostle,  reyeals  himself  at 
every  turn.  His  whole  composition  is  pervaded  by  a 
uniform  tone  of  humility,  of  modest  simplicity,  of  amaze- 
ment at  the  grace  that  had  come  to  publicans  and  to 
sinners.  The  spirit  of  his  whole  Gospel  is  to  be  found  in 
that  saying  of  John  the  Baptist  to  Jesus,  which  we  find 
recorded  only  by  St  Matthew  :  Comest  thou  to  me  1  (iii. 
14).  While  in  St  Luke,  as  we  shall  yet  see,  the  funda- 
mental tone  is  the  mercy  of  the  Lord,  so  in  Matthew  it  is 
his  humility  and  meekness.  Again,  it  is  he  alone  who 
has  preserved  for  us  that  expression  of  our  Lord  :  Learn 
of  me,  for  I  am  meek  and  lowly  of  h(^rt  (xi.  29). 

And  this  fundamental  feature  of  the  holy  humanity  of 
Jesus  is  at  once  brought  prominently  forward  by  our  first 
Gospel,  in  the  genealogy  which  forms  its  introduction 
(i.  1 — 16).  Not  only  are  the  male  progenitors  of  our 
Lord,  according  to  his  human  origin,  enumerated  there, 
but  some  of  their  wives  are  also  named ;  and  those  are 
precisely  the  women  over  whom,  in  the  world's  appre- 
hension, there  lay  a  cloud  of  ignominy,  arising  either 
from  their  origin,  as  in  the  case  of  Ruth  and  Rachab,  or 
from  scandalous  circumstances  in  their  history,  as  in  that 
of  Tliamar  and  of  her  who  had  been  the  wife  of  Urias, 
since  our  Lord,  in  his  admirable  humility,  disdained  not 
to  reckon  such  personages  among  his  ancestors.  The 
same  fundamental  feature  in  the  incarnation  of  Jesus  is 
expressed  in  the  following  quotation,  found  only  in  St 
Matthew  :  He  shall  be  called  a  Nazarene  (a  Nazarene, 
despised.) — Matth.  ii.  23.  But  thus,  too,  no  more  does 
the  disciple  blush  at  the  ignominy  attached  to  his  name, 
manner  of  life,  and  previous  vocation.  NoAvhere  do  wc 
sec  the  profession  oi publican  placed  in  a  less  honourable 
light  than  in  the  Gospel  of  St  Matthew.     We  repeatedly 


ST  MATTHEW.  15 

find  ill  the  Gospel  writings  the  TiB,mes publicciTis  and  sinners 
conjoined,  but  nowhere  except  in  Matthew  (xxi.  31,  32)  do 
we  read  so  conjoined,  the  HBmcs,  publicans  and  harlots. — 
(Compare  further  Matth.  v.  46,  47,  with  Luke  vi.  32,  33.) 
Neyertheless,  with  all  this  profound  humility,  with  all 
this  most  modest  appreciation  of  himself,  we  nowhere 
find  that  our  first  Evangelist  dissembles  his  apostolic 
character.  Not  that  he  ever  announces  the  proofs  of  it 
with  the  smallest  parade,  but  because  the  apostolic  cha- 
racter of  the  author  reveals  itself  by  the  effect  of  the 
inherent  force  of  truth.  In  St  Matthew  we  find  either 
more  circumstantially  stated,  or  exclusively  noted  here 
and  there,  what  were  specially  the  calling  and  the  jDrivi- 
lege  of  the  apostles.  The  rules  prescribed  to  the 
apostles  at  the  time  of  their  first  mission  are  recorded 
by  no  other  Evangelist  so  fully,  or  even  with  the  parti- 
cularity which,  setting  aside  the  commandment  to  the 
seventy  disciples  recorded  by  St  Luke,  we  find  in 
Matthew  comprehended  in  that  given  to  the  twelve.  In 
his  pages  alone  we  find  that  characteristic  expression  of 
the  apostolic  vocation  (and  of  the  entire  doctrine  of  sal- 
vation) :  Freely  ye  have  received,  freely  give. — (x.  8.) 
Further,  it  is  he  who  relates  the  promise  of  the  kingdom 
to  the  twelve,  expressed  in  its  richest  plenitude  (xix.  28) : 
And  Jesus  said  unto  them,  Verily  I  say  unto  you,  That 
ye  which  have  followed  me,  in  the  regeneration  ivhen  the 
Son  of  man  shall  sit  on  the  throne  of  his  glory,  ye  also 
shall  sit  upon  twelve  thrones,  judging  the  tiuelve  tribes  of 
Israel.  Further,  he  is  the  only  one  that  records  the 
solemn  institution  of  the  apostolic  teaching  and  baptism, 
after  our  Lord's  resurrection  :  Go  ye  therefore,  and  teach 
all  nations,  baptizing  them  in  the  name  of  the  Father,  and 
of  tJie  Son,   and  of  the  Holy   Ghost:  teaching  them  to 


16  THE  FOUR  WITNESSES. 

observe  all  things  luhatsoever  I  have  commanded  you. — 
(xxviii.  19,  20.) 

But  at  tlie  same  time,  this  great  apostolic  character  of 
the  author  of  the  first  of  our  Gospels  always  goes  hand 
in  hand  with  his  characteristic  modesty.  It  is  precisely 
in  this  Gospel,  and  in  no  other,  that  homage  is  paid  to 
the  personal  preference  of  St  Peter  among  the  twelve. 
In  the  roll  of  the  apostles  quoted  above,  it  is  in  St 
Matthew  alone  (x.  2)  that  Simon  Peter  is  expressly  said 
to  be  tJie  first.  It  is  only  in  St  Matthew  that  we  find 
that  saying  addressed  to  St  Peter :  Blessed  art  thou, 
Simon  Bar-jona :  for  flesh  and  blood  hath  not  revealed  it 
unto  thee,  but  my  Father  ivhich  is  in  heaven.  And  I  say 
also  unto  thee,  That  thou  art  Peter  {irerpos;),  and  upon  this 
rock  {Trerpa)  I  will  build  my  church ;  and  the  gates  of  hell 
shall  not  prevail  against  it. — (xvi.  1 7, 1 8.)  Peter's  walk- 
ing upon  the  waters  (an  effect  of  faith,  though  followed  soon 
after  by  that  faith  failing,  and  by  fright),  as  well  as  the 
miraculous  fishing  of  the  piece  of  money  by  the  same 
apostle,  St  Peter,  is  mentioned  nowhere  but  by  his  fellow 
apostle  St  Matthew.— (Matth.  xxiv.  28,  31;  xvii.  24,  27.) 

We  find  an  Israelite  cast  in  close  alliance  with  what 
there  is  of  the  apostolical  in  this  character.  St  Matthew 
is  emjDhatically  an  apostle  for  Israel,  an  evangelist  who 
had  come  out  from  Israel ;  his  point  of  view  is  exclusively 
that  of  Israel,  that  of  the  Old  Testament — above  all,  that 
of  the  prophecies.  His  Gospel  proclaims  itself  to  be 
such  from  the  very  commencement.  The  book  of  the 
generation  (let  this  expression  be  compared  with  the  Old 
Testament  style ;  for  example,  Gen.  v.  1) — the  book  of 
the  generation  of  Jesus  Christ,  son  of  David,  son  of 
Abraham  (i.  1) ;  while  the  genealogy  which  immediately 
follows  carries  back  our  Lord's  origin,  not,  as  in  St  Luke 


ST  MATTHEW.  17 

(iii.  38),  as  far  as  Adam,  but  only  as  far  as  Abraham. 
In  this  and  other  points  of  a  like  kind,  St  Matthew's 
Gospel  always  connects  the  New  Testament  with  the 
Old,  forms  the  transition  from  the  writings  of  the  one 
economy  to  the  other,  or  rather  unfolds  itself  and  comes 
forth,  so  to  speak,  in  full  life  from  the  Israelitish  oracles. 
The  accomplishment  of  the  promises,  the  proof  that  Jesus 
of  Nazareth  is  the  promised  Christ,  the  great  Prophet 
and  Israel's  Messiah — such  is  the  main  object  of  this  first 
of  the  Evangelical  heralds  of  the  great  king  Jesus.  To 
him  more  than  any  other  of  the  Evangelists  (though  all 
start  from  the  principle  of  the  fulfilment  of  the  prophe- 
cies in  Jesus  Christ),  the  form  used  in  quotation  is  pecu- 
liarly appropriate  :  That  it  might  be  fulfilled  which 

WAS  SPOKEN  OF  THE  LORD  BY  THE  PEOPHET  ;  and,  ThEN 
WAS  fulfilled  that  which  was  SPOKEN  BY  THE  PRO- 
PHET, &c.^  The  express  appeal  to  the  prophecies  occurs 
in  St  Mark  and  St  Luke  only  in  a  few  sentences ;  ^  while 
in  St  Matthew  that  appeal  is  the  principal  afi*air.  In  St 
John,  also,  we  find  this  appeal  recurring  more  frequently 
than  in  the  two  immediately  preceding  Gospels,  but  dis- 
tinguished from  St  Matthew  by  a  particular  character 
(which  we  shall  speak  of  afterwards)  altogether  his  own. 
In  the  Gospel  of  this  first  Evangelist,  accordingly,  the 
preaching  of  Jesus  Christ  is  found  cemented,  as  it  were, 
in  a  number  of  prophecies  which  the  following  Evangelists, 
after  so  positive  and  so  powerful  a  testimony,  needed  not 
to  repeat,  such  as  that  of  Emmanuel,  son  of  the  Virgin, 
in  Isaiah ;  ^  that  of  the  great  light  upon  Galilee  of  the 
Gentiles,^  in  the  same  prophet ;  that  of  the  birth  of  the 

'  Matth.  i.  22;  ii.  5,  15,  17,  23;  xiii.  35;  xxi.  4;  xxvii.  9,  &c. 

2  Mark  i.  2;  xiv.  49.     Luke  iv.  21 ;  xxiv.  27. 

'  Matth.  i.  22,  23.     Isaiah  vii.  14.     *  Matth.  iv.  14-10.    Lsaiali  ix.  1,  2. 

B 


18  THE  FOUR  WITNESSES. 

great  Governor  over  Israel  who  ims  to  come  out  of  Beth- 
lehem} in  Micali ;  that  of  tlie  delivering  of  the  just  one  for 
thirty  pieces  of  silver,  in  Jeremiah,  and  several  others.^ 

The  same  Apostle-evangelist,  however,  does  not  confine 
himself  to  the  express  and  direct  citation  of  the  Old 
Testament.  His  whole  Gospel  is  full  of  allusions  to 
those  passages  and  sayings  of  the  Old  Testament  in 
which  the  Christ  was  either  predicted  or  foreshadowed, 
or  in  any  way  intimated  beforehand.  He  throws  in 
such  allusions  (or  rather  they  come  of  themselves)  in  his 
exhibition  of  the  w^orks,  the  sayings,  and  the  parables  of 
our  Lord,  in  the  way  either  of  paraphrase,  or  of  develop- 
ment, or  of  explanation.  For  it  pertains  to  the  high 
authority  of  the  sacred  writers  not  always  to  render 
literally  their  Master's  words,  but  as  it  were  to  identify 
these  with  their  own  inspired  conceptions  and  expositions 
of  them,  in  such  sort  that  often  one  cannot  make,  and 
that  there  is  no  need  of  making,  a  distinction.  Here  we 
may  apply  our  Lord's  saying  :  He  that  heareth  you,  Jiear- 
eth  me.  When  the  Apostles  or  Evangelists  thus  give  our 
Lord's  saying  with  their  own  paraphrase  or  explanation, 
let  it  not  be  forgotten  that  they  do  so  in  his  Spirit  and 
hy  his  Spirit,  and  that  thus  their  Scriptures  have  the 
same  authority  as  the  words  of  Jesus  himself,  and  ought 
to  be  considered  as  his  authentic  interpretation.  Their 
word  is  his,  understood  and  rendered  by  one  of  their 
number  as  viewed  in  one  aspect,  by  another  in  another 
aspect.  The  parable  of  the  king  who  had  prepared  a 
marriage-feast  may  serve  here  as  an  example  of  such 
insertion  of  words,  legitimately  destined  more  fully  to 
illustrate  one  of  the  Master's  declarations,  and  principally 

'  Matth.  ii.  5,  G;  xii.  17,  20.     Isaiah  xlii.  1.     Micali  v.  2. 
-  Matth.  xxvii.  9,  10.    Zechar.  xi.  12. 


ST  MATTHEW.  1.9 

to  connect  them  with  the  Scriptures  of  the  ancient  Israel. 
In  that  parable,  the  invitation  in  St  Luke  (xiv,  17)  runs 
simplj  thus :  Come,  for  all  things  are  ready.  In  St 
Matthew  much  more  is  said  (xxii.  4)  :  Behold,  I  have 
'prepared  my  dinner :  my  oxen  and  my  failings  are  killed, 
and  all  things  are  ready :  come  unto  the  marriage.  And 
now,  what  is  the  origin  of  this  amplified  account  in  St 
Matthew "?  Who  can  fail  to  recognise  in  this  passage  an 
allusion  to  the  invitation  of  Sovereign  Wisdom  in  the 
Book  of  Proverbs  (ix.  1 — 6)  :  Wisdom  hath  budded  her 
house,  she  hath  hewn  out  her  seven  pillars :  she  hath  hilled 
her  beasts;  she  hath  mingled  her  wine;  she  hath  also 
furnished  her  table.  She  hath  sent  forth  her  maidens  : 
she  crieth  upon  the  highest  places  of  the  city.  Whoso  is 
simple,  let  him  turn  in  hither :  as  for  him  that  wanteth 
understanding,  she  saith  to  him.  Come,  eat  of  my  bread, 
and  drink  of  the  wine  which  I  have  mingled.  Forsake 
the  foolish  and  live;  and  go  in  the  luay  of  understanding. 
Is  there  not  in  this  transient  allusion  of  the  Apostle  to 
the  saying  of  the  author  of  Proverbs,  the  force  of  a  quo- 
tation 1  Is  there  not  in  this  equally  delicate  and  pro- 
found conjunction,  a  striking  call  to  recognise  in  the 
Sovereign  Wisdom  of  Solomon  a  reference  to  Him  to 
whose  table  the  gospel  of  grace  invites  sinners  ? 

We  might  go  still  more  deeply  into  the  nature  of 
these  apostolic  allusions  to  the  Old  Testament ;  we  may 
consider  them  in  their  bearing  on  the  point  of  view 
which,  generally  speaking,  is  peculiar  to  the  first  in  order 
of  the  New  Testament  writers.  That  point  of  view  leads 
us  not  so  much  to  a  minute  historical  description,  as  to  a 
general  survey  of  the  life  and  passion,  of  the  death  and 
resurrection,  of  Jesus,  contemplated  as  the  crowning  of 
the    ancient   prophecies.      Such  Avas  evidently  that    of 


20  THE  FOUR  WITNESSES. 

the  Apostle-evangelist.  In  this  view,  the  events  he  sets 
before  us  are  but  to  him  realized  prophecy ;  here  his- 
tory and  prophecy  meet,  and  become  merged  in  each 
other.  From  this  continual  contemplation  of  history  in 
the  light  of  prophecy,  arises  that  apparent  (but  only 
apparent)  want  of  exactness  which  distinguishes  St  Mat- 
thew. It  is  by  this,  further,  that  we  may  explain  that 
so  frequent  use  of  the  plural  in  passages  where  his  fellow- 
evangelists,  in  what  they  most  explicitly  tell  us,  undoubt- 
edly employ  the  singular.  The  solution  is  not  difficult. 
The  prophets  had  used  in  their  writings  the  plural  em- 
ployed by  the  apostle.  The  Saviour  predicted  by  them 
was  to  open  the  eyes  of  the  blind,  to  deliver  the  captives, 
to  heal  the  lame  and  the  paralytic — all  these  adjectives 
being  in  the  plural.  And  did  not  all  this  actually  take 
place  in  the  fulfilment  ?  Assuredly  Christ's  power  and 
goodness  were  not  contented  with  a  single  deliverance 
from  each  of  these  miseries.  But  here  is  the  charac- 
teristic point  in  St  Matthew,  that  each  of  these  doings 
of  his  Lord  calls  up  to  his  mind  the  entire  plenitude  of 
the  prophecy  ;  represents  to  him  in  one  single  blind  per- 
son healed  by  Jesus  all  whom  the  prophecy  had  indi- 
cated. And  thus  there  arises  from  this  mingling  of 
prophecy  and  history,  of  prediction  and  accomplishment, 
that  plural  which,  understood  literally  and  in  appear- 
ance, is  inexact,  but  which,  when  viewed  in  connexion 
with  the  plan  and  the  object  of  the  Evangelist,  possesses 
the  most  essential  and  the  most  profound  reality. 

It  is  not,  however,  solely  in  this  connexion  with  the 
ancient  prophecies  that  St  Matthew  voluntarily  makes 
use  of  the  plural.  That  number  is  on  more  than  one 
account  familiar  with  this  Evangehst.  Of  this  we  have 
seen  a  striking  example  in  our  Introduction.     We  shall 


ST  MATTHEW.  21 

meet  again,  more  than  once,  with  this  same  plm-al  in  the 
first  of  our  Gospels. 

Om*  attention  is  now  called  to  another  particularity — 
a  particularity  which  we  find  intimately  associated  with 
the  Israelitic  and  Apostolic  character  of  this  first  Gospel. 
We  have  already  pointed  out  the  chief  object  for  which  it 
was  written;  namely,  to  prove  that  the  prophecies  con- 
cerning the  promised  Messiah  were  fulfilled  in  Jesus  of 
Nazareth,  born  at  Bethlehem,  crucified  at  Jerusalem. 
We  find  in  St  Matthew  chiefly  that  Messiah  as  the  great 
Prophet  predicted  and  prefigured  by  all  the  prophets; 
that  Messiah  who  came  as  King  over  Sion,  Son  of  David, 
Prince  and  Saviour  of  Israel  and  of  all  nations ;  while  the 
Gospel  of  St  Mark  shews  him  to  us  more  particularly  in 
the  reality  of  his  incarnation — that  of  St  Luke  in  the 
plenitude  of  his  unction  by  the  Holy  Ghost — that  of  St 
John  in  the  glory  of  his  Divinity,  as  the  only  Son  of  God, 
as  the  uncreated  Word  of  God. 

Let  us  contemplate  him,  in  the  first  place,  in  St  Mat- 
thew, as  the  great  Prophet  announced  for  ages  before. 
x\fter  the  baptism  in  Jordan  and  the  temptation  in  the 
wilderness,  the  Apostle  at  once  presents  him  to  us  as  such, 
in  a  passage  taken  from  Isaiah,  already  adduced,  on  the 
occasion  of  his  preaching  in  Galilee  (Matth.  iv.  16).  A 
little  after  (chap,  v.-vii.)  we  have  that  sublime  Sermon  on 
the  Mount,  which  contains  the  foundations  of  the  whole 
prophetic  ministry  of  the  Saviour,  and  (as  we  shall  see 
hereafter)  is  placed  by  St  Matthew,  not  in  a  chronological 
order,  but  in  a  connexion  of  ideas  altogether  peculiar, 
and  with  an  object  which  he  alone  had  in  view.  That 
Sermon  on  the  Mount,  as  it  is  recorded  in  the  first 
Gospel  evidently  contains,  not  only  what  Jesus  taught  on 
that  mountain  and  on  that  occasion,  but  also  M'hat  he 


22  THE  FOUR  WITNESSES. 

further  taught  of  a  like  kind  and  to  the  same  purport,  in 
other  discourses  of  his  public  life  as  a  Teacher  in  Israel. 
In  that  Sermon,  St  Matthew  places  the  Lord  before  us  as 
a  Prophet  like  unto  Moses,^  and  jet  as  much  gi'eater  than 
Moses  as  the  son  is  greater  than  the  servant.'^  In  that 
incomparable  collection  of  commandments  for  our  guid- 
ance to  salvation,  presented  to  us  in  the  Sermon  on  the 
Mount,  we  possess  the  Imu  of  Christ  expressed,  both  as  it 
harmonizes  with  that  of  Moses,  and  at  the  same  time  as  it 
diflfers  from  it.  As  it  harmonizes  with  that  of  Moses, 
that  is  to  say,  in  that  grand  result  of  the  eternal  law  divine, 
Thou  shalt  love;  but  also  as  it  differs  from  that  of  Moses, 
as  surpassing  and  completing  the  law  of  Sinai  by  a  spiri- 
tuality and  a  depth  altogether  new; — as,  in  fine,  it  is 
sealed  by  benedictions,  while  the  law  of  Moses  is  sealed 
by  that  great  malediction,  pronounced  against  whosoever 
shoidd  not  abide  in  all  that  had  been  luritten  (Deuter. 
xxvii.  26). 

Further,  it  is  St  Matthew  who  shews  us  the  very 
mode  of  teaching  which  the  great  Prophet  Messias,  foretold 
and  described  in  the  prophecies  of  the  Old  Testament, 
was  to  employ  (xii.  16-20) :  And  he  charged  them  that 
they  should  not  make  him  hnoivn :  that  it  might  be  ful- 
filled tvhich  was  spoken  by  Esaias  the  prophet,  saying. 
Behold  my  servant,  luhom  I  have  chosen:  my  beloved,  in 
whom  my  soid  is  well  pleased:  I  will  put  my  spirit  upon 
him,  and  he  shall  shew  judgment  to  the  Gentiles.  He 
shall  not  strive,  nor  cry;  neither  shall  any  man  hear  his 
voice  in  the  streets.  A  bruised  reed  shall  he  not  break, 
and  smoking  flax  shall  he  not  quench,  till  he  send  forth 
judgment  unto  victory.^  And  in  like  manner,  after  some 
examples  of  liis  teaching  by  similitudes  (xiii.   34,  35) : 

'  Doutcr.  xviii.  I8.     Acts  of  A  p.  iii.  '2'I.  •  \\f^>.  iii.  ;-t.         '  Isaiah  xlii.  1-4. 


ST  MATTHEW.  23 

A II  these  things  spake  Jesus  unto  the  multitude  in  parables; 
and  luithout  a  parable  spake  he  not  unto  them:  That  it 
might  be  fulfilled  tuhich  luas  spohen  by  the  prophet,  say- 
ing, I  will  open  my  mouth  in  parables;  I  luillutter  things 
which  have  been  kept  secret  from  the  beginning  of  the 
worldy 

Finally,  it  is  by  St  Matthew  alone  that  there  has  been 
preserved  to  us  that  saying  of  the  multitudes  at  the  time 
of  the  solemn  entry  of  Jesus  into  Jerusalem  (xxi.  11): 
This  is  Jesus,  the  Pkophet  of  Nazareth  of  Galilee. 

And  now  let  us  turn  to  Jesus  Christ  as  King.  Matthew 
is  very  full  in  the  descriptions  of  our  Lord  with  respect 
to  this  title  also,  not  that  he  describes  him  as  such  exclu- 
sively, but  yet  in  an  eminent  and  particular  manner.  At 
the  very  first,  the  genealogy  points  to  this  title  of  royalty. 
Twice  he  adds  to  the  name  of  David  the  title  of  King 
(i.  6) :  Then  (i.  20)  Joseph,  the  husband  of  Mary  (this, 
again,  only  in  St  Matthew),  is  called  by  the  Angel,  Sofi 
of  David.  That  denomination,  pertaining  emphatically 
to  Jesus  as  Messiah,  nowhere  occurs  with  such  frequent 
reiteration  as  just  in  the  first  of  our  Gospels.  Thus,  for 
example,  at  the  time  of  his  last  entrance  into  Jerusalem, 
the  title  of  So7i  of  David  is  mentioned  twice  by  St 
Matthew  (xxi.  9  and  16)  in  the  Hosannah  of  the  multi- 
tude. At  the  coming  of  the  wise  men  of  the  East,  it  is 
only  in  St  Matthew  that  we  find  Jesus  at  the  very  first 
proclaimed  King  (ii.  2) :  Where  is  the  King  of  the  Jews? 
as  afterwards,  in  a  parable  not  mentioned  by  any  other 
of  the  Evangelists,  the  Lord  Jesus  is  actually  represented 
on  the  great  day  of  judgment,  as  a  King  sitting  in  judg- 
ment (xxv.  31  to  the  end) :  And  when  the  Son  of  man 
shall  come  in  his  glory,  and  all  the  holy  angels  with  him, 

'  Psalm  Ixxviii.  2. 


24  THE  FOUR  WITNESSES. 

then  shall  he  sit  upon  the  throne  of  his  glory:  And  before 
him  shall  he  gathered  all  nations;  and  he  shall  separate 
them  one' from  another,  as  a  shepherd  divideth  his  sheep 
from  the  goats:  And  he  shall  set  the  sheep  on  his  right 
hand,  but  the  goats  on  the  left.  Then  shall  the  King  say 
unto  them  on  his  right  hand,  Come,  ye  blessed  of  my 
Father,  &c.  In  another  parable  related  by  St  Matthew 
(xxii.  2),  the  Father  is  represented  as  a  king  who  makes 
a  marriage  feast  for  his  son,  whilst  in  St  Luke  (xiv.  16) 
a  man  only  is  spoken  of  It  is  true  that  (in  the  parable 
of  the  talents)  it  is  in  St  Luke  that  there  is  introduced 
mention  of  the  kingdom  of  Jesus,^  but  at  the  same  time  it 
will  be  observed  that  St  Luke  does  this  of  set  purpose ; 
while  in  St  Matthew  the  characteristic  point  is  just  what 
seems  not  premeditated,  but  to  drop  from  his  pen  spon- 
taneously, in  whatever  reminds  us  in  his  pages  of  the 
kingship  of  Jesus.  Even  in  the  recital  of  the  scoffs 
directed  against  the  royal  dignity  of  Jesus  in  Pilate's 
pretorium,  that  of  Matthew  we  find  anew  most  minute  in 
its  details.  It  is  he  also,  in  the  history  of  the  Passion 
(xxvii.  29),  who  alone  speaks  of  the  reed  put  into  the  hand 
of  Jesus  in  mockery  of  a  sceptre,^  an  incident,  the  mention 
of  which  bears  at  the  same  time  an  allusion,  evidently 
prophetic,  to  a  saying  of  the  Psalmist  (Ps.  ii,  9). 

Nevertheless,  as  we  have  already  noticed  summarily, 
St  Matthew  is  far  from  being  the  only  one  that  was 
commissioned  to  announce  Jesus  as  King.  That  commis- 
sion was  necessarily  common  to  all  the  four  Evangelists. 
But  what  is  sj)ecial  to  St  Matthew  is  the  cou2:)ling  of  the 
proofs  of  that  kingship  with  all  the  ancient  prophecies, 
and  indeed  with  the  entire  history  of  the  people  of  Israel. 

'  Luke  xix.  12,  compared  with  Matth.  xxv.  ]  1. 

*  Matth.  xxvii.  29,  compared  with  Mark  xv.  10,  ami  Luke  xxiii.  2,  3. 


ST  MATTHEW.  25 

With  the  royal  glory  of  the  Saviour  I  find,  in  this  same 
Gospel,  the  worship  of  that  Saviour  closely  associated. 
St  Matthew  often  speaks  of  this  worship  in  a  very  striking 
manner;  most  frequently  in  such  a  manner,  and  in  such 
a  connexion,  that  the  idea  of  a  merely  royal  homage 
cannot  be  admitted;  but  that  the  kneeling  to  Jesus,  in 
the  intention  of  the  Evangelist,  indicates,  in  a  way  not  to 
be  mistaken,  such  a  king  as  was  at  the  same  time  Son  of 
God,  and  according  to  the  saying  of  the  prophet  and  of 
the  apostle — Emmanuel,  that  is  to  say,  God  luith  us,  God 
manifest  in  the  flesh. 

All  that  has  hitherto  been  said  of  the  Lord's  prophetic 
and  roi/al  ministry,  as  set  before  us  by  St  Matthew,  belongs 
without  contradiction  to  the  Israelitic  character  of  that 
Gospel,  as  already  noticed.  But  this  attribute — (its 
Israelitic  character)  — must  be  understood  in  its  true  sense. 
St  Matthew's  exposition  is  Israelitic,  not  simply  from  its 
Israelite  origin,  still  less  from  accommodation  to  the  ideas 
of  those  Jews  to  whom,  more  particularly,  or  rather  in  the 
first  instance,  his  Gospel  was  addressed;  but  because  both 
the  origin  and  the  kingdom,  the  entire  idea  and  the  whole 
person  of  the  Messiah,  are  and  remain  Israelitic;  and 
because  Christianity  detached  from  this  root  would  just 
lose  its  character,  both  as  a  Religion  of  aU  ages  and  for 
all  ages,  a7id  as  the  accomplishment  of  all  the  divine 
promises.  The  Gospel  of  St  Matthew  expresses,  in  its 
historical  narrative,  the  same  truth  of  which  St  Paul,  in 
the  view  of  eternity,  reminded  his  son  Timothy,  and 
throuo;h  him  the  Churches  of  all  ages:  Remember  that 
JesKS  Christ  of  the  seed  of  David  luas  raised  from 
the  dead  acco?'ding  to  my  gospel. — (2  Tim.  ii,  8.) 

Nevertheless,  that  which  is  Israelitic  in  Matthew,  that 
which  with  him  is  so  strongly  imbued  with  the  national 


26  THE  FOUR  AVITNESSES. 

Israelitic  spirit,  distinguishes  itself  in  a  very  positive  and 
glaring  manner  from  the  Jewish  or  rather  rabbinical 
spirit  which  forms  the  more  modern  character  of  that 
same  nation,  down  to  the  days  of  our  Lord's  abode  on 
earth  and  since.  We  take  as  an  instance  of  this  essential 
difference,  the  hostile  disposition  of  those  Pharisee-Jews 
to  the  Gentiles,  while  the  Israel  of  God,  to  whom  from 
the  very  earliest  times  the  promises  were  confided,  rejoice 
(in  their  psalms  and  in  their  prophecies)  at  the  prospect 
of  all  nations  being  led  one  day  to  the  knowledge  of  the 
God  and  King  of  the  people  of  Abraham.  In  tliis  respect, 
also,  our  Gospel  is  a  glorious  reflection  of  the  prophecies. 
Already  does  our  Lord's  genealogy  in  St  Matthew  prelude 
to  the  calling  of  the  Gentiles  in  the  brief  mention  it  makes 
of  Rachab  and  of  Ruth  among  the  Messiah's  female 
ancestors;  next,  with  no  less  force,  the  Gospel  of  St 
Matthew  gives  testimony  to  that  same  vocation,  by  quoting 
more  than  one  prediction  relating  to  it ;  by  the  account 
also,  found  only  there,  of  the  coming  and  of  the  worship 
of  the  wise  men  of  the  East  (chap,  ii.) ;  and,  afterwards, 
by  the  emphatic  close  of  the  quotation  from  Isaiah  to 
which  we  have  already  referred:  And  in  his  name  shall 
the  Gentiles  trust  (xii.  21).  Proceeding  from  the  same 
point  of  view,  our  Evangelist  gives  a  prominent  place  to 
the  faith  of  the  Gentiles ;  that  for  example  of  the  woman 
of  Canaan  (xv.  21-23),  and  that  of  the  centurion  at  the 
moment  of  his  servant's  illness  (viii.  5-13).  It  is  highly 
remarkable  how,  in  the  former  of  these  examples,  the 
principal  and  particular  connexion  of  the  Saviour  with 
Israel  stands  fully  out  at  the  very  moment  of  his  shewing 
the  greatest  comj)assion  to  that  pagan  woman ;  in  the 
latter,  that  of  the  centurion,  the  Israelite  Apostle  strongly 
forewarns  the  Jews  against  confidence  in  the  mei'el}'  carnal 


ST  MATTHEW.  27 

origin  of  Israel.  This  he  does  by  transferring  one  of  the 
Saviour's  sayings,  which,  according  to  the  more  historical 
order  of  St  Luke,  is  introduced  by  him  on  another  occa- 
sion :  And  I  say  unto  you,  That  many  shall  come  from 
the  east  and  from  the  west,  and  shall  sit  down  with 
Abraham,  with  Isaac,  and  with  Jacob,  in  the  hingdom  of 
heaven.  But  the  children  of  the  hingdom  (Israelites  by 
birth  and  not  by  faith)  shall  be  cast  out  into  outer  dark- 
ness: there  shall  be  weeping  and  gnashing  of  teeth} 

Yet  tliis  Israelite  and  Hebrew  character  of  our  first 
Gospel  does  not  necessitate  the  idea  entertained  by  many 
— that  the  original  must  have  been  written  in  the  same 
language  as  the  Old  Testament.  The  supposition  that 
St  Matthew  composed  his  Gospel  for  Israel  in  the  ancient 
national  tongue,  the  Hebrew,  and  that  what  we  now  pos- 
sess in  the  New  Testament  collection  is  the  transla- 
tion of  that  Gospel  of  Hebrew  origin,  rests  chiefly  on  the 
testimony  of  some  ancient  Fathers  of  the  Church,  and 
continues  to  be  held  down  to  this  day  by  many  learned 
men.  But  it  is  a  supposition  which,  according  to  om-  view 
of  the  subject,  has  many  decisive  arguments  against  it. 
The  question,  however,  becomes  of  much  less  importance 
the  moment  we  adopt  the  view  of  those  learned  men  who 
are  of  opinion  that  the  Greek  translation  is  from  the  hand 
of  the  author  himself,  and  consequently  neither  more  nor 
less  than  a  second  edition  of  the  originally  Hebrew  Gospel. 
This  is  not  the  time  to  go  deeply  into  the  question  that 
has  arisen  on  the  subject  of  the  language  in  which  St 
Matthew  wrote  his  first  or  his  only  Gospel.  Be  it  enough 
here  to  observe  further  on  this  point,  that  the  freshness  of 
style  that  distinguishes  our  Gospel  of  St  Matthew  would, 

'  Matth.  viii.  11,12,  taken  in  connexion  with  verses  10  and  13,  and  compared 
with  Luke  xiii.  28,  29,  and  in  connexion  in  that  place. 


28  THE  FOUR  WITNESSES. 

of  itself,  exclude  the  idea  of  its  being  a  mere  translation, 
however  exquisitely  done  ;  and  that,  moreover,  it  is  a  suf- 
ficiently decided  point,  that  from  the  Apostles'  time  the 
Greek  tongue  was  too  generally  known,  not  only  among 
the  Jews  scattered  every  where,  but  among  those  even  of 
Galilee  and  Judea,  to  make  a  version  in  Hebrew  or 
Aramean  necessary,  in  order  to  its  being  understood 
among  them. 

Meanwhile  this  Gospel,  although  in  our  opinion  written 
in  Greek,  is  distinguished  by  a  still  deeper  tinge  of  that 
Hebrew  colourino-  which  is  found  enorained  in  all  the 
New  Testament  writings,  though  in  quite  a  peculiar 
manner  in  St  Matthew's.  The  physiognomy  of  this  first 
of  our  Gospels  is  eminently  Oriental,  as  that  of  St  Mark's 
Gospel  is  Roman,  that  of  St  Luke's  Greek,  that  of  St 
John  heavenly.  This,  in  St  Matthew's  narratives,  is 
combined  with  something  artless,  as  in  the  language  of 
children,  or  at  least /or  children,  contrasting  in  a  striking 
manner  with  the  grandiose  character  of  that  same  Gospel. 
It  is  thus,  for  example,  that  St  Matthew  shews  a  particidar 
affection  for  that  little  word  familiar  to  infants,  then 
(rdre).  We,  find,  also,  that  same  perfectly  simple  and 
artless  manner  of  relating  a  matter  ever  recurring  in 
those  frequent  repetitions  which  St  Matthew  is  nowise 
afraid  of,  wliether  for  the  sake  of  greater  clearness,  or  in 
order  to  resume  the  thread  of  his  narrative.  In  the  issue 
we  shall  see,  in  this  simple  remark,  the  solution  of  an 
imf)ortant  passage  in  the  history  of  the  Passion,  M^here  St 
Mattliew's  words  (xxAdi.  1)  will  be  proved  to  us  not  to 
contain  new  details,  but  simply  the  repetition  or  recapi- 
tulation of  a  fact  already  related  (xxvi.  62-66). 

This  simple,  artless,  Oriental  character  is  found  com- 
bined M'ith  something  of  tlie  poetical,  nay,  even  of  the 


ST  MATTHEW.  29 

rhythmical,  in  some  passages  of  om'  Evangelist ;  among 
others,  for  example,  in  the  concluding  part  of  the  Sermon 
on  the  Mount,  which  in  St  Luke  and  St  Matthew  is  quite 
identical  as  respects  the  meaning,  but  evidently  different 
in  point  of  tone  and  rhythm,  as  will  appear  on  com- 
paring them. 

Matth.  vii.  24-27.  LncE  vi.  47-49. 

Therefore     whosoever     heareth        Whosoever  cometh  to  me,  and 

these  sayings  of  mine,  and  doeth  hearetli    my    sayings,    and    doeth 

them,  I  will  liken  him  unto  a  wise  them,  I  will  shew  you  to  whom  he 

man,  which  built  his  house  upon  a  is  like :     He  is  like  a  man  which 

rock  :     And  the    rain   descended,  built  an  house,  and  digged  deep, 

and  the  floods  came,  and  the  winds  and  laid  the  foundation  on  a  rock  : 

blew,  and  beat  upon  that  house ;  and    when    the   flood    arose,    the 

and  it  fell  not :  for  it  was  founded  stream  beat  vehemently  upon  that 

upon  a  rock.     And  every  one  that  house,  and  could  not  shake  it :  for 

heareth  these  sayings  of  mine,  and  it  was  founded  upon  a  rock.     But 

doeth  them  not,  shall  be  likened  he  that  heareth,  and  doeth  not,  is 

unto  a  foolish  man,  which  built  his  like  a  man  that  A^•ithout  a  founda- 

house   upon   the  sand :     Atid  the  tion  built  a  house  upon  the  earth ; 

rain    descended,    and    the    floods  against  which  the  stream  did  beat 

came,   and  the    winds  blew,   and  vehemently,    and    immediately    it 

beat  upon  that  house ;  and  it  fell :  fell ;  and  the  ruin  of  that  house 

and  gi'eat  was  the  fall  of  it.  was  great. 

Yet  another  particularity  peculiar  to  St  Matthew,  and 
in  some  sort  analogous  with  that  of  his  style,  but  which 
may  be  most  fruitfully  applied  to  the  reconciling  of  the 
Gospels,  is  as  follows  :  His  diction  is  marked  throughout 
with  a  certain  richness  and  fidness.  Hence  arises  what 
may  be  called  his  accumulation  of  homogeneous  discourses 
and  facts.  It  is  just  this  homogeneousness  that  deter- 
mines the  order  he  follows  in  drawing  up  his  narrative. 
The  chronological  succession  of  the  different  events,  as 
they  actually  occurred,  is  not  with  him  the  main  point  in 
that  narrative  ;  his  rule  is  to  be  sought  in  the  manner  in 
which  things  are  bound  together  in  their  nature  or  in 
their  signification.  Setting  aside  any  regard  to  the  time 
of  their  occurrence,  he  often  associates  together  sayings 


30  THE  FOUR  WITNESSES. 

and  doings  of  our  Lord,  which  naturally  hang  together 
from  being  all  of  the  same  kind.  It  is  thus,  as  we  have 
already  remarked,  that  he  brings  together,  in  the  Sermon 
on  the  Mount,  a  great  many  statements  and  lessons 
relating  to  our  Lord's  doctrines  and  commandments, 
although  chronologically  out  of  their  proper  place,  and 
pronounced  on  different  occasions  (chap,  v.,  vi.,  vii.) ;  it 
is  thus  that,  in  the  two  chapters  that  immediately  follow, 
he  records  a  number  of  miracles  wrought  by  Jesus  at 
different  times.  And  just  as  he,  so  to  speak,  here  accu- 
mulates accounts  of  miracles,  he  erelong  (chap,  xiii.) 
follows  that  up  with  a  series  of  parables.  He  subse- 
quently brings  together  three  similitudes  (chap,  xxv.), 
the  connecting  links  of  which  seem  again  to  be  found 
(on  comparing  St  Luke  and  our  first  Evangelist)  in 
their  homogeneousness,  and  not  in  the  order  of  time. 
All  those  three  similitudes  (that  of  the  wise  and  the  fool- 
ish virgins,  that  of  the  talents,  that  of  the  sheep  and  the 
goats),  brought  together  in  that  part  of  St  Mattheiv's 
Gospel,  relate  to  om-  Lord's  return,  of  which  he  had  fully 
discoursed  in  the  part  immediately  preceding  (chap, 
xxiv.) ;  whereas  in  St  Luke's  Gospel  it  appears,  that  the 
parable  of  the  talents  was,  in  point  of  fact,  uttered  much 
sooner — that  is  to  say,  at  the  time  of  our  Lord's  last 
journey  with  his  disciples  to  Jerusalem,  as  he  drew  nigh 
to  that  city.     (Luke  xix.  11 — 26.) 

One  further  particularity  still  of  St  Matthew,  and  one 
that  furnishes  a  no  less  important  method  of  explaining 
the  apparent  contrarieties  among  the  Evangelical  writers, 
is  that  which  we  have  already  slightly  noticed.  In  his 
narrative  of  all  that  Jesus  did  and  taught,  it  is  not  ordi- 
narily so  much  the  occurrence  itself  that  is  mentioned,  as 
the  personal  impression  the  Evangelist  receives  from  it. 


ST  MATTHEW.  31 

Hence,  again,  an  apparent  want  of  correctness  in  his  nar- 
rative, when  compared  with  the  purely  historical  manner 
of  St  Luke,  or  with  the  detailed  and  picturesque  descrip- 
tions of  St  Mark.  But  St  Matthew  was  an  eyewitness. 
Writing  with  the  perfect  conviction  of  the  truth  of  what 
he  saw,  he  troubles  himself  little  about  accessories  and 
details.  With  him  every  thing  centres  in  the  result  of  the 
matter  in  hand.  He  states  the  occurrences  which  he 
saw",  the  words  which  he  heard,  every  thing  that  took 
place  in  his  presence  as  a  disciple,  exactly  as  he  observed 
it,  as  he  beheld  it,  as  he  heard  it,  together  with  the 
impression  that  it  made  upon  him,  the  doctrines  involved 
in  it,  the  consequences  that  flowed  from  it.  And  all  this 
he  did,  not  in  an  arbitrary  manner,  or  as  acting  on  his 
own  authority,  but  always  under  the  promised  and  given 
guidance,  teaching,  and  inspiration  of  the  Holy  Ghost. 
To  this  we  must  ascribe  the  transpositions  already  re- 
peatedly mentioned.  He  is  conscious  that  he  knows  and 
writes  the  truth  where  he  departs,  in  a  profoundly  spiri- 
tual manner,  from  the  literality  of  the  occurrence  that 
took  place,  or  of  the  saying  that  was  uttered.  Why, 
then,  should  we  allow  ourselves  to  be  astonished  at  find- 
ing him  express  in  words  what  we  have  sufiicient 
grounds,  from  the  nature  of  the  thing,  or  from  a  com- 
parison with  the  other  Evangelists,  for  believing  to  have 
been  rather  the  iniuard  thought  of  the  personages  he 
introduces,  or  of  the  Saviour  himself  %  Here,  again,  we 
may  adduce  some  examples  by  way  of  illustration.  In 
the  Gospel  of  St  Matthew  and  of  St  Marh}  we  read  that 
Jesus  warned  his  disciples  to  beware  of  the  leaven  of  the 
Pharisees  and  of  the  Sadducees.  The  meaning  of  that 
expression  was  not  at  first  apprehended  by  the  apostles. 

•  Matth.  xvi.  6-12;  Mark  viii.  15-21. 


32 


THE  FOUR  WITNESSES. 


They  thought  their  Master  spoke  of  bread  for  eating,  and 
reasoned  among  themselves,  saying,  It  is  because  lue  have 
taken  no  bread.  Jesus  reminds  them  of  the  tiuice-repeated 
multiplication  of  the  loaves,  to  make  them  sensible  that 
he  could  not  possibly  have  meant  any  allusion  to  bodily 
nourishment.  In  St  Mark,  he  immediately  after  gives 
utterance  to  these  serious  and  energetic  words  :  How  is 
it  that  ye  do  not  understand  f  In  St  Matthew,  the 
address  is  much  more  circumstantially  related  :  Hoiu  is  it 
that  ye  do  not  understand  that  I  spake  it  not  to  you  con- 
cerning bread,  that  ye  should  beware  of  the  leaven  of  the 
Pharisees  and  of  the  Sadducees  f  Who  is  not  now  sen- 
sible that  St  Matthew's  narrative  does  not  give  us  so 
much  the  very  words  of  Jesus  as  their  meaning,  and  an 
exposition  or  paraphrase  of  them,  while  we  find  visibly 
given  in  St  Mark  the  merely  literal  statement  of  what 
was  said  %  In  like  manner,  when,  at  the  conclusion  of 
the  parable  of  the  lord  of  the  vineyard  and  the  husband- 
men, Jesus  asks  the  chief  priests  and  scribes  that  striking 
question,  "What  will  the  lord  of  the  vineyard  do  to 
those  husbandmen'?"  St  Matthew  gives  the  reply  made 
by  the  Pharisees  to  that  question,  while  in  St  Mark  and 
St  Luke  it  is  the  Lord  himself  who  draws  the  con- 
clusion : 


Matth.  xxi.  41. 
They  say  unto  him, 
He  will  miserably  de- 
stroy those  wickedmen, 
and  will  let  out  his 
vineyard  unto  other 
husbandmen, .  Avhich 
shall  render  him  the 
fruits  in  their  seasons. 


Mark  xii.  9. 
"What  shall  there- 
fore the  lord  of  the 
vineyard  do?  he  will 
come  and  destroy  the 
husbandmen,  and  will 
give  the  vineyard  unto 
others. 


Luke  xx.  16. 
He  shall  come  and  de- 
stroy these  husband- 
men, and  shall  give  the 
vineyard  to  others. 
And  when  they  heard 
it,  they  said,  God  for- 
bid. 


Who  sees  not  that,   in  order  to  explain  the  diiference 
between  St  Mark,  and  still  more  between  St  Luke  and 


ST  MATTHEW.  33 

St  Matthew,  we  must  look  in  the  two  former  for  the 
manner  in  which  the  thing  actually  happened ;  while  from 
a  higher  point  of  view  St  Matthew's  narrative  expresses 
that  inward  conviction  felt  by  the  enemies  of  Jesus  and 
of  his  truth,  which  compels  them  involuntarily,  in  their 
own  consciences,  to  justify  the  sentence  he  pronounces 
against  them  1  The  pen  of  St  Matthew  here  again  gives 
us,  without  prejudice  to  his  authenticity,  the  heartfelt  con- 
victions of  those  men,  expressed  in  words  which,  literally 
considered,  could  not  have  been  actually  heard.  Yet  a 
third  such  example  :  the  prayer  to  obtain  the  first  place 
in  the  king-dom  of  heaven  for  the  two  sons  of  Zebedee. 
According  to  St  Matthew  (xx.  20,  21),  that  request  was 
preferred  to  our  Lord  by  their  mother.  Then  came  to 
him  the  mother  of  Zebedee' s  children  with  her  sons,  wor- 
shipping him,  and  desiring  a  certain  thing  of  him.  And 
he  said  unto  her,  What  wilt  thoicf  &c.  But  St  Mark 
does  not  even  mention  the  mother.  Is  there  a  contra- 
diction here  1  The  matter  is  very  simple.  St  Matthew 
and  all  the  apostles  were  well  aware  that  James  and 
John  had  not  ventm'ed  to  make  any  such  claim  of  them- 
selves, but  that  they  had  been  emboldened  and  encou- 
raged to  make  it  by  their  mother.  And  this  is  what  our 
first  Evangelist  wishes  to  show.  He  puts  into  the  mouth 
of  the  mother  what  was  expressed  by  the  mouth  of  her 
sons,  but  which  had  also  been  urged  upon  them  by  their 
mother's  inconsiderate  affection.  And  all  contradiction 
disappears  the  instant  we  distinguish,  in  St  Matthew,  the 
indication  of  what  occurred  in  its  origin  and  in  its 
principle,  and,  in  St  Mark,  the  simple  narrative  of  the 
manner  in  which  the  thing  was  done  and  took  place. 

The  Gospel  of  St  Matthew  is  characterised  by  yet 
another  quality.     Placed  in  the  collection  of  the  Holy 

c 


34  THE  FOUR  WITNESSES. 

Scriptures  at  the  opening  of  the  New  Testament,  this 
Gospel  may,  in  some  sort,  be  called  the  mother-gospel 
among  the  fom*.  From  St  Matthew's  Gospel,  that  of  St 
Mark  and  that  of  St  Luke  may  be  said  to  be  descended  : 
that  of  St  John,  though  differing  essentially  in  its  plan 
and  its  composition  from  its  predecessors,  essentially 
assumes,  as  we  shall  see  in  its  oivn  place,  an  acquaintance 
with  the  three  first  Gospels.  There  let  us  cast  a  glance 
at  the  grand  question  which  in  this  respect  divides  the 
opinions  of  the  learned.  Some  consider  St  Luke  to  have 
been  the  first  author  of  a  gospel  of  Jesus  Christ ;  others 
admit  that  St  Matthew  is  entitled  to  rank  first  in  the 
order  of  time,  but  assign  to  St  Mark  the  third,  and  to 
St  Luke  the  second  place  in  that  respect.  Another  hypo- 
thesis, long  maintained  by  the  learned  men  of  Germany, 
but  which  for  some  time  past  has  greatly  declined  in 
credit,  deduces  all  the  Gospels,  independently  the  one  of 
the  other,  from  a  certain  writing  now  lost,  which  the 
Apostles  had  originally  composed  as  a  joint  work,  and 
which  afterwards  had  served  as  the  basis  both  for  oral 
preaching  and  written  composition. 

AVithout  rushing  into  an  express  examination  of  all 
these  conjectures  and  of  all  these  assumptions,  let  us  here 
only  examine  anew  what  is  suggested  to  us  by  a  compari- 
son of  the  Gospels  themselves,  as  we  possess  them  in  our 
Bibles,  for  the  solution  of  the  question  before  us.  Two 
preliminary  observations  will  naturally  conduct  us  to  a 
result. 

The  former  of  these  observations  impugns  the  incorrect 
opinion  of  those  who  consider  the  Divine  inspiration  of 
the  Gospels  as  incompatible  with  their  being  compiled 
one  after  another,  and  by  one  being  made  the  ground- 
woi'k  of  another,  in  such  sort  that  the  second  Evangelist 


ST  MATTHEW.  35 

knew  the  work  of  the  first,  and  the  third  those  of  the 
first  and  the  second,  and  the  fourth  those  of  the  three 
first.  Tlie  precise  and  simple  idea  of  an  infallible  direc- 
tion— of  an  immediate  inspiration  by  the  Holy  Ghost — 
does  not  at  all,  or  in  anyhow,  exclude  the  use  of  those 
means  to  which  the  only-wise  God,  in  all  his  ways  and 
in  all  his  works,  has  at  all  times  subordinated  the  exe- 
cution of  his  divine  plan  and  purposes.  Far  from  this, 
the  excellence  and  the  peculiar  fitness  of  the  Holy  Scrip- 
tui'es  consists  precisely  in  this,  that  in  point  of  origin, 
and  authority,  and  truth,  they  are  Divine ;  but  as  respects 
the  manner  in  which  they  have  been  composed,  Iniman. 
The  Divine  inspiration  does  not  render  superfluous  the 
reading  of  books,  or  the  examination  and  the  use  of 
sources  of  information  :  these  it  makes  use  of  as  its 
canals  and  its  instruments.  The  prophets  were  not  the 
less  inspired  by  God  because  of  their  reading  and  study- 
ing the  writings  of  Moses  and  their  other  inspired  pre- 
decessors. Daniel  is  represented  to  us,  shortly  before 
receiving  a  revelation  from  heaven,  as  occupied  in  read- 
ing the  writings  of  Jeremiah,  and  deducing  the  signs  of 
the  times  from  what  he  read.^  And  what  but  the  fruit 
of  his  researches  is  it  that  one  of  the  Evangelists  an- 
nounces at  the  opening  of  his  narrative  (Luke  i.  1-4)  : 
Forasmuch  as  many  have  talc  en  in  hand  to  set  forth  in 
order  a  declaration  of  those  things  ivhich  are  most  surely 
believed  among  us ;  it  seemed  good  to  me  also,  having  had 
perfect  understanding  of  all  things  from  the  very  first,  to 
rurite  unto  thee  in  order,  &c.  ?  Yet  that  very  research,  as 
well  as  this  writing,  took  place  in  conformity  with  the 
most  express  promises,  under  Divine  guidance,  and  war- 
ranty from  all  error.     Every  way.  then,  there  is  far  from 

'  Daniel  ix.  2. 


36'  THE  FOUR  WITNESSES. 

being  any  incompatibility  between  inspii'ation  by  God's 
Spirit,  and  making  acquaintance  with  and  use  of  the 
writings  of  predecessors. 

Our  second  preliminary  remark  bears  upon  the  hypo- 
thesis of  the  so-called  original  Apostolical  Gospel,  to 
which  recourse  is  instantly  had  when  attempts  are  made 
to  account  for  similarity  or  sameness  of  expression  in  the 
three  first  Gospels  especially,  without  admitting,  however, 
that  each  successive  Evangelist  had  had  in  his  hands  and 
had  made  use  of  the  work  of  his  predecessor.  But  setting 
aside  the  extreme  weakness  of  the  very  small  number  of 
passages  in  the  writings  of  the  ancients,  in  which  attempts 
have  been  made  to  trace  the  existence  of  such  a  fifth  or 
original  Gospel,  the  whole  idea  is  foreign  to  the  time  to 
which  the  Scriptures  must  be  referred.  Nothing  is  less 
in  the  spirit  of  the  apostolical  times,  or  of  the  apostolical 
writings,  than  a  conjoint  work  of  that  description,  than 
the  compilation,  in  the  way  of  common  deliberation,  of  any 
such  document,  or,  if  you  will,  formal  record,  as  the 
groundwork  of  future  oral  discourses,  or  pieces  of  writing 
by  each  Apostle,  or  minister  of  the  Gospel,  in  his  indivi- 
dual capacity.  Individual  preaching,  individual  addresses 
by  the  mouth  or  with  the  pen — such,  throughout,  is  the 
usual  and  normal  New  Testament  practice.  Thus,  too, 
nothing  more  simple  than  the  idea  of  the  first  of  the 
Gospels  having  originated  in  the  particulars  of  the  Saviour's 
doings  and  sayings,  sufferings  and  death,  first  announced 
by  word  of  mouth,  or  understood  as  matters  of  general 
notoriety,  being  forthwith,  at  the  fitting  time  and  by  a 
competent  hand,  reduced  to  writing.  Nothing  more 
natural  than  that  such  a  work  should  be  undertaken,  not 
by  the  body  of  the  Apostles  in  common  (of  which  there 
is  not  the  shadow  of  a  proof),  but  by  one  of  i heir  number. 


ST  MATTHEW.  37 

expressly  called  to  the  task  and  accomplished  for  it. 
Nothing  more  easy  to  be  understood  than  that  such  should 
have  been  the  origin  of  the  first  of  our  Gospels.  Nothing 
more  simple  than  the  composition  erelong  of  a  second,  of 
a  third,  and  of  a  fourth ;  in  each  of  which  severally  the 
author  may  have  sought  to  enlarge,  to  develop,  to  arrange 
in  a  more  strictly  historical  order,  or  possibly  to  consider 
under  a  new  aspect  the  facts  originally  recorded  in  the 
Gospel  of  their  first  model,  St  Matthew.  Nor  need  we 
be  surprised  if  any  succeeding  Evangelist  has  not  repeated 
such  or  such  a  particular,  already  sufficiently  noticed  by 
his  predecessor.  Each  of  the  writers  wrote  according  to 
his  own  particidar  object,  point  of  view,  and  vocation,  as 
well  as  under  God's  special  direction.  It  is  just  this 
combination  of  mutual  c^ependence  and  mdependence, 
that  explains  there  being  so  many  points  of  difference  as 
well  as  of  agreement  among  the  four  Evangelists.  All 
the  four,  as  we  have  already  remarked,  contemplate  and 
describe  the  same  object,  but  that  object  as  viewed  and 
observed  from  four  different  sides,  and  according  to  four 
several  plans — each  of  those  plans  being  in  harmony  with 
the  character  and  calling  of  the  four  several  sacred  authors. 
Let  us  pass  from  these  preliminary  observations  to 
what  the  Scriptures  themselves,  when  compared  together, 
suggest  to  us  in  relation  to  this.  And  if  we  find  that 
such  a  comparison  confirms  us  in  the  sentiments  we  had 
previously  entertained — if  we  really  find  St  Matthew's 
Gospel  to  have  been  the  groundwork  of  all  the  rest — then 
we  have  really  fallen  upon  that  mother-gospel  which  the 
Jearned  of  Germany  have  for  some  time  imagined  to  have 
existed  beyond  the  number,  and  independently  of,  the 
four  Gospels.  Let  us  test  the  matter  by  turning  to  one 
of  those  occurrences  recorded  by  St  Matthew,  St  Mark, 


38 


THE  FOUR  WITNESSES. 


and  St  Luke,  each  in  his  own  particular  manner,  and  yet 
so  as  evidently  to  hannonize  with  each  other.  We  con- 
fine ourselves,  with  this  object  in  view,  to  the  first  three 
Evangelists,  because  on  the  mutual  bearings  of  these  three 
being  once  made  clear,  the  application  of  the  result  to 
St  John  cannot  easily  be  gainsaid;  and  because,  in  any 
case,  that  application  will  be  more  apposite  and  more 
complete  when  we  come  to  the  special  examination  of  an 
evangelical  and  prophetical  Evangelist  so  imique  and  so 
independent  of  his  three  predecessors  as  St  John. 

The  restoration  of  life  to  the  daughter  of  Jairus,  and 
the  contemporaneous  cure  of  the  woman  who  had  had  an 
issue  of  blood  for  twelve  years,  are  related  in  the  follow- 
ing manner  by  the  three  first  Evangelists  : — 


Matth.  ix.  18-26. 
While     be     spake 


Mark  v.  22-43. 
And  behold    there 


these  things  unto  them,    cometh  one  of  the  rul- 
behold  there   came  a    ers  of  the  synagogue, 


certain  ruler  and  wor- 
shipped him,    saying, 


Luke  viii.  41-56. 

And,  behold,  there 
came  a  man  named 
Jairus,  and  he  Mas  a 
ruler  of  the  synagogue ; 


Jairus  by  name ;  and 

when  he  saAV  him,  he  and  he  fell  down  at 
My  daughter  is  even  fell  at  his  feet,  and  be-  Jesus'  feet,  and  be- 
now  dead :  but  come  sought  him  greatly,say-  sought  him  that  he 
and  lay  thy  hand  upon  ing.  My  little  daughter  would  come  into  his 
her  and  she  shall  live,  lieth  at  the  point  of  house  :  for  he  had  one 
And  Jesus  arose  and  death,  I  pray  thee,  only  daughter,  about 
followed  him,  and  so  come  and  lay  thy  hands  twelve  years  of  age, 
did  his  disciples.  And,  on  her  that  she  may  and  she  lay  a-dying. 
behold,  a  woman,  which  be  healed;  and  she  But  as  he  went  the 
was  diseased  A\1th  an  shall  live.  And  Jesus  people  thronged  him. 
issue  of  blood  twelve  went  with  him,  and  And  a  woman  having 
years,  came  behind  much  people  followed  an  issue  of  blood  twelve 
him,  and  touched  the  him,  and  thronged  years,  which  had  spent 
hem  of  his  garment :  him.  And  a  certain  all  her  living  upon 
For  she  said  within  woman,  whicli  had  an  physicians,  neither 
herself.  If  I  may  but  issue  of  blood  twelve  could  be  healed  of  an}-, 
touch  his  garment,  I  years,  and  had  suflered  came  behind  him,  and 
shall  be  whole.  But  many  things  of  many  touched  the  border  of 
Jesus turnedhim about;  physicians,  and  had  his  garment:  and  im- 
and  when  he  saw  her,  spent  all  that  she  had,  mediately  her  issue  of 
he  said,  Daughter,  be  and  was  nothing  bet-  blood  stanched.  And 
of  good  comfort ;   thy  tered,  but  rather  grew  Jesus  said,  AVho  touch- 


ST  MATTHEW. 


39 


faith  hath  made  thee 
whole.  And  the  wo- 
man Avas  made  whole 
from  tliat  hour.  And 
when  Jesus  came  into 
the  ruler's  house,  and 
saAv  the  minstrels  and 
the  people  making  a 
noise,  he  said  unto 
them,  Give  place ;  for 
the  maid  is  not  dead, 
but  slecpeth.  And  they 
laughed  him  to  scorn. 
But  when  the  people 
were  put  forth,  he  ivent 
in,  and  took  her  by  the 
hand,  and  the  maid 
arose.  And  the  fame 
hereof  went  abroad  into 
all  that  land. 


worse,  when   she  had 
heard  of  Jesus,  came 
in   the   press    behind, 
and   touched   his  gar- 
ment.   For   she    said, 
If    I    may    touch    but 
his  clotlics,  I  shall  be 
whole ;    and    straight- 
way the  fountain  of  her 
blood  Mas    dried    up ; 
and  she  felt  in  her  body 
that  she  was  healed  of 
thatplague.  AndJesus, 
immediately    knowing 
in  himself  that  vii-tue 
had  gone  out  of  him, 
turned    him    about   in 
the    press,    and    said. 
Who      touched       my 
clothes?  And  his  dis- 
ciples said   unto   him. 
Thou  seest  the  multi- 
tude   thronging    thee, 
and  saj'est  thou.  Who 
touched  me?    And  he 
looked  round  about  to 
see  her  that  had  done 
this   thing.      But   the 
woman,     fearing    and 
trembling,       knowing 
what  was  done  in  her, 
came  and  fell  down  be- 
fore him,  and  told  him 
all  the  truth.     And  he 
said  unto  her,  Daugh- 
ter,    thy    faith    hath 
made  thee  whole ;  go  in 
peace,  and  be  whole  of 
thy  plague.     While  he 
yet  spake,  there  came 
from  the  ruler  of  the 
synagogue's  house,  cer- 
tain which  said.    Thy 
daughter  is  dead  ;  why 
troublest  thou  the  Mas- 
ter  any   further?    As 
soon    as   Jesus    heard 


ed  me  ?     When  all  de- 
nied, Peter,  and  they 
that   were    with    him, 
said.  Master,  the  mul- 
titude throng  thee,  and 
press  thee,  and  sayest 
thou, Who  touched  me? 
And  Jesus  said.  Some- 
body hath  touched  me : 
for  I  perceive  that  vir- 
tue is  gone  out  of  me. 
And  when  the  woman 
saw  that  she  was  not 
hid,   she    came    trem- 
bling, and,  falling  down 
before  him,  she  declar- 
ed unto  him  before  all 
the    people    for    what 
cause  she  had  touched 
him,  and  how  she  was 
healed       immediately. 
And  he  said  unto  her. 
Daughter,  be  of  good 
comfort :  thy  faith  hath 
made  thee  whole  ;  go 
in  peace.      While  he 
yet  spake,  there  com- 
etli  one  from  the  ruler 
of     the     synagogue's 
house,  saying  to  him, 
Thy  daughter  is  dead  ; 
trouble  not  the  Master. 
But  when  Jesus  heard 
it,   he    answered   him, 
saying.  Fear  not :  be- 
lieve   only,    and    she 
shall  be  made  whole. 
And    when    he    came 
into  the  house,  he  suf- 
fered no  man  to  go  in, 
save  Peter,  and  James, 
and  John,  and  the  fa- 
ther and  the  mother  of 
the  maiden.     And  all 
wept,  and  bewailed  her: 
but  he  said,  Weep  not; 
she    is   not  dead,    but 


40 


THE  FOUR  WITNESSES. 


the    word    that    was 
spoken,  he  saith  unto 
the  ruler  of  the  syna- 
gogue, Be  not  afi-aid, 
only  believe.    And  he 
suffered  no  man  to  fol- 
low hhn,   save  Peter, 
and  James,  and  John 
the  brother  of  James. 
And  he  cometh  to  the 
house  of  the  ruler  of 
the     synagogue,     and 
seeth  the  tumult,  and 
them   that  wept    and 
wailed    greatly.     And 
when  he  was  come  in, 
he   saith    unto    them, 
Why   make   this  ado, 
and  weep  ?  the  damsel 
is  not  dead,  but  sleep- 
eth.  And  they  laughed 
him  to  scorn .  But  when 
he  had  put  them   all 
out,  he  takelh  the  fa- 
ther and  the  mother  of 
the  damsel,  and  them 
that   were   with   him, 
and  entercth  in  where 
the  damsel  was  lying. 
And  he  took  the  dam- 
sel by  the  hand,  and 
said  unto  her,  Talitha 
cumi ;  whicli  is,  being 
interpreted.  Damsel,  (I 
say  unto  thee,)  arise. 
And    straightway   the 
damsel  arose,  and  walk- 
ed ;  for  she  was  of  the 
age  of  twelve    years. 
And  they  were  astonish- 
ed with  a  great  astonish- 
ment.   And  he  charged 
them  straitly  that   no 
man  should  know  it ; 
and   commanded   that 
something   should    be 
given  her  to  eat. 


sleepeth.  And  they 
laughed  him  to  scorn, 
knowing  that  she  was 
dead.  And  he  put 
them  aU  out,  and  took 
her  by  the  hand,  and 
called,  saying.  Maid, 
arise.  And  her  spirit 
came  again,  and  she 
arose  straightway :  and 
he  commanded  to  give 
her  meat.  And  her 
parents  were  astonish- 
ed :  but  he  charged 
them  that  they  should 
tell  no  man  what  was 
done. 


ST  MATTHEW.  41 

On  comparing  here  these  three  accounts  of  this  double 
miracle,  we  are  struck  at  once  with  the  points  of  coinci- 
dence as  well  as  diversity  which  they  present.     The  coin- 
cidence in  the  narratives  of  St  Mark  and  St  Luke,  is  such 
as  of  itself  leads  us  to  conclude  that  the  one  must  have 
had  the  other  in  his  eye,  and  followed  him  not  only  in 
the  main  facts,  but  closely  too,  and  as  it  were  step  by  step 
in  the  principal  circumstances.     If  we  proceed  next  to 
compare  with  both  the  account  left  us  by  St  Matthew,  we 
shall  see  how  little  need  there  is  for  the  fountain-head 
being  sought  for  in  an  early  lost,  or  rather  never  known, 
mother-gospel.      That   fountain-head  we  have  close  at 
hand  and  in  our  possession.     It  is  just  St  Matthew's 
statement,  which  bears  every  mark  of  a  first  and  original, 
and  for  that  very  sole  reason,  summary  and  general,  notice 
of  what  then  took  place.     He  nowhere  deals  in  details. 
While,  in  Mark  and  Luke,  the  ruler  of  the  synagogue 
comes  only  to  complain  to  our  Lord  of  his  child's  danger- 
ous illness,  and  first  receives  the  tidings  of  her  death  as 
he  is  on  the  way  home  with  the  Master,  in  Matthew  we 
read  of  that  decease  as  mentioned  once  for  all  by  the 
mouth  of  her  father.     No  less  briefly  does  he  state  the 
fact  of  her  restoration  to  life.     The  mention  of  the  child's 
age,  that  of  the  three  apostles  and  her  parents  alone  being 
present  at  the  miracle,  the  words  of  Jesus  in  performing 
the  miracle,  the  order  given  by  him  at  the  close  to  give 
the  restored  daughter  something  to  eat;  of  all  this,  so 
minutely  detailed  by  Mark  and  Luke,  Matthew  has  re- 
corded absolutely  nothing.     He  has  to  do  only  with  testi- 
fying to  the  leading  fact  of  the  child's  restoration  to  life, 
and  that  he  mentions  briefly  and  forcibly  (ver.  25) :  He 
went  in,  and  took  her  by  the  hand,  and  the  maid  arose; 
with  the  addition  of  a  trait  characteristic  of  himself  alone 


42  THE  FOUR  WITNESSES. 

(ver.  26) ;  And  the  fame  hereof  went  abroad  through  all 
that  land.  The  cure  of  the  woman  who  had  had  an  issue 
of  blood  for  twelve  years,  is  in  like  manner  related  here 
briefly  and  in  its  grand  outline  (ver.  20-22) ;  while  in  St 
Luke,  and  still  more  in  St  Mark,  we  are  presented  with 
its  most  striking  and  graphic  details. 

The  conclusion  is  manifest.  St  Matthew  wrote  his 
Gospel  y?rs^,  and  that  Gospel  served  as  the  original  source 
for  his  followers,  especially  for  the  two  non-apostolical 
Evangelists.  The  hypothesis  that  St  Mark  or  St  Luke, 
or  one  of  the  two,  had  already  written  theirs  when  he 
took  up  the  pen,  leads  us  to  this  absurdity,  that  occur- 
rences already  recorded  by  others  in  their  smallest  details 
had  been  recorded  once  more  in  a  summary,  and,  as  in 
that  case  may  be  said,  in  an  incorrect  manner  by  another 
Evangelist,  and  that  Evangelist  an  Apostle.  If,  on  the 
contrary,  we  abide  by  the  point  of  view  that  has  been 
suggested,  how  simple  and  natural  are  all  the  mutual 
bearings  of  the  case !  The  general  account  of  the  matter, 
the  main  story  given  off-hand  as  it  were,  appears  first, 
and  then  come  those  minute  circumstances  and  particulars 
which  we  owe  to  the  research  of  a  more  elaborate  writer, 
who  has  wished  to  complete  the  detail  of  all  that  occurred. 
The  same  analogy,  or  division  of  labour,  if  we  may  be 
allowed  the  expression,  wdll  be  found  between  the  first  of 
our  Evangelists  and  his  fellow-labourers,  with  a  like  con- 
stant exactness  in  most,  indeed  in  all,  the  narratives  which 
he  has  in  common  with  them.  Any  one  may  be  con- 
vinced of  this,  by  applying  the  example  we  have  selected 
to  any  other  such  occurrence  or  fact,  whether  it  be  recorded 
in  all  the  four  Evangelists,  or  in  the  three  first  only,  or 
only  in  St  Matthew  and  St  Mark,  or  only  in  St  Matthew 
and  St  Luke — or  even  St  Matthew  and  St  John.    Every 


ST  MATTHEW.  43 

where  we  shall  find  a  confirmation  of  our  remark,  that  in 
the  Apostle,  om*  first  Evangelist,  lies  the  foundation  of 
the  fourfold  testimony.  Turn,  for  example,  to  the  account 
of  the  multiplication  of  the  loaves  of  bread ;  ^  the  healing 
of  the  man  who  was  possessed  in  the  country  of  the  Gerge- 
senes;^  that  of  the  great  faith  of  the  Canaanitish  woman  ;^ 
that  of  the  cure  of  the  centurion's  servant;^  that  of  our 
Lord's  walking  on  the  Sea  of  Galilee,^  &c. 

In  St  Mathew's  Gospel,  accordingly,  we  have  the  first 
Gospel,  the  mother-gosjDel,  the  true  Ui'-Evangelium  of  the 
Germans.  That  immediately  after  him,  in  order  of  time 
and  succession,  St  Mark  follows,  and  that  of  him  again  St 
Luke  makes  an  ample  and  manifold,  though  always  free 
and  independent,  use,  will  fall  to  be  more  completely 
demonstrated  when  we  come  to  treat  of  those  two  Gospels. 
So  far,  however,  as  some  intimation  of  this  here  comports 
with  our  avowed  plan,  be  it  enough  to  return  for  a  moment 
to  the  account  of  the  miracles  wrought  by  our  Lord  in  the 
house  of  Jairus  and  on  the  way  to  his  house.  A  careful 
comparison  of  these  two  Evangelists  will,  in  this  as  well  as 
other  instances,  demonstrate  that  St  Mark  has  borrowed 
nothing  from  St  Luke,  but  that  St  Luke  very  certainly 
had  the  Gospel  of  St  Mark,  the  friend  and  representative 
of  St  Peter,  among  the  sources  whence  he  obtained  his  ma- 
terials, and  that  he  drew  most  directly  from  it.  In  the 
accounts  repeatedly  quoted,  the  two  Evangelists  very  much, 
often  indeed  literally,  coincide.  Yet  there  remains  a 
notable  diversity  over  and  above  that  of  style.  Both 
introduce  a  multitude  of  details  and  minute  touches  no- 

'  Matt.  xiv.  13-21.  Mark  vi.  30-44.      Luke  ix.  10-17.      John  vi.  5-13. 

"^  Matt.  viii.  23-34.  Mark  v.  1-20.        Luke  viii.  26,  27. 

'  Matt.  XV.  21-23.  Mark  vii.  24-30. 

*  Matt.  viii.  5-13.  Luke  vii.  1-10. 

*  Matt.  xiv.  22-32.  Mark  vi.  45-51. 


44  THE  FOUR  WITNESSES. 

wliere  to  be  found  in  St  Matthew ;  still,  there  are  not 
always  the  same  in  both.  What  St  Mark  adds  to  St 
Matthew  possesses,  for  the  most  part,  a  peculiar  force  of 
expression,  and  bears  most  on  the  external  aspect  and 
import  of  the  occurrence ;  while  St  Luke's  additions,  where 
they  differ  from  St  Mark's,  go  much  more  into  its  pith  and 
marrow.  Thus,  for  example,  St  Mark  is  very  full  in  his 
description  of  the  manner  in  which  the  cure  of  the  issue 
of  blood  was  wrought,  and  the  felt  effects  of  the  cure  (ver. 
29).  St  Luke  does  not  repeat  these  details,  but,  on  the 
contrary,  mentions  carefully  and  forcibly  (ver.  47),  that  the 
woman  declared  unto  Mm  before  all  the  people  for  tvhat 
CAUSE  she  had  touched  him,  and  how  she  was  healed 
IMMEDIATELY.  Afterwards,  in  the  restoration  of  the 
damsel  to  life,  St  Mark  minutely  records  the  very  words 
employed  by  our  Lord  when  he  wrought  the  miracle  (ver. 
41).  St  Luke,  on  the  contrary,  and  he  alone,  gives,  as  a 
proof  of  the  real  death  of  the  child  that  was  restored  to 
life,  a  very  remarkable  particular.  Recording  the  ridicule 
with  which  the  assurance  of  Jesus,  that  the  child  luas  not 
dead  hut  luas  asleep,  was  received,  he  there  adds  at  once 
a  most  important  remark:  they  laughed  him  to  scorn, 
KNOWING  THAT  SHE  WAS  DEAD  (ver.  53).  Now  it  may 
easily  be  seen,  in  matters  of  this  sort,  that  a  Gospel  which 
selects  and  describes  details  rather  after  their  external 
aspect,  has  been  written  in  point  of  time  before  one  which 
contemplates  and  introduces  particular  circumstances  more 
according  to  their  internal  import.  The  greater  the  ful- 
ness with  which  the  same  fact  is  described,  the  more  must 
the  author  who  has  adopted  that  greater  fulness  be  sup- 
posed to  have  written  posterior  to  one  who  has  stated  the 
fact  in  a  more  general  and  less  fully  developed  manner. 
But  who,  after  a  patient  examination,  can  fail  to  perceive 


ST  MATTHEW.  45 

progression  and  development  in  St  Luke's  manner  of 
relating  an  occurrence  after  St  Mark,  just  as  there  is  in 
St  Mark,  in  the  details  he  gives,  when  compared  with  the 
grand  outlines  of  which  St  Matthew's  Gospel  is  composed  1 
And  now,  when  we  bring  together,  as  if  in  one  focus, 
all  that  we  have  observed  hitherto  with  respect  to  this 
first  book  in  the  collection  of  the  New  Testament  writings, 
what  is  the  result?  First  of  all,  we  find  this  Gospel 
marked  as  the  work  of  the  Apostle  Matthew,  by  a  stamp 
of  authenticity  which  excludes  all  idea  of  human  contri- 
vance or  fiction.  This  stamp  we  have  found  in  the  manner 
in  which  the  author  makes  mention  of  the  grace  conferred 
on  him,  and  of  his  calling  to  the  Apostleship,  without  ever 
naming  himself  as  such,  or  in  any  way  fixing  attention  on 
his  person.  The  Gospel  of  St  Matthew  is  indeed  the 
Gospel  of  the  publican  converted  and  called  to  the  apostle- 
ship. Its  character,  in  the  second  place,  is  truly  apostolic, 
in  so  far  as  it  contains  the  expression  of  the  high  and 
intimate  relationship  subsisting  between  its  author  and  the 
Lord  and  Master  of  whom  it  testifies; — in  so  far  as  it 
bears  the  impress  of  a  truly  apostolic  authority  in  virtue 
of  the  promise  of  the  Holy  Spirit,  in  such  a  sort  that  it 
presents  events  with  an  entire  liberty,  not  so  much  accord- 
ing to  their  historical  order  or  with  a  literal  exactness, 
but  according  to  what  was  required  by  its  author's  position 
and  object,  and  according  to  a  certain  internal  actuality 
in  the  thing  recorded.  In  the  third  place,  we  have  called 
St  Matthew's  Gospel  Israelitic,  in  as  much  as  it  contains 
the  special  expression  of  the  Old  Testament  truth  with 
respect  to  the  Messiatic  character  of  Jesus,  and  especially 
of  his  prophetic  greatness  and  his  kingship  as  the  Son  of 
David.  Finally,  we  recognised  there  the  first  and  original 
Gospel,  which  lays  the  foundation  of  all  the  rest,  and  from 


46  THE  FOUR  WITNESSES. 

that  very  circumstance  furnishes  matter  in  great  abun- 
dance for  new  evangelical  writings,  as  they  came  out  one 
after  the  other,  in  the  way  of  progression  and  develop- 
ment, from  St  Matthew  to  St  John. 

Under  these  four  leading  peculiarities  we  may  easily 
range  all  the  observations  that  have  been  suggested  by 
our  review  of  St  Matthew's  Gospel,  and  which  will  offer 
themselves  spontaneously  when,  in  the  further  prosecution 
of  our  subject,  we  proceed  to  compare  the  other  Gospels 
with  it  and  with  each  other. 

As  we  do  find  the  principal  peculiarities  of  an  Evan- 
gelist indicated  by  whatever  has  been  written  by  himself 
alone,  or  by  him  in  a  different  manner  from  that  of  the 
other  Evangelical  authors  ;  so  will  these  peculiarities  no 
less  significantly  reveal  themselves  for  the  most  part 
when  we  observe  what  is  not  recorded  by  him,  what 
is  passed  over  by  him,  with  more  or  less  evident  intent. 
Now,  this  is  the  case  very  obviously  with  St  Matthew. 
What  he  does  not  mention  at  all,  or  does  not  mention 
with  the  same  details  as  the  Evangelists  who  followed 
him,  may  likewise  be  accounted  for,  in  a  remarkable 
manner,  by  the  fourfold  character  which  we  have  ob- 
served in  his  Gospel.  Thus,  for  example,  we  nowhere 
find  there  any  exact  indication  of  intervals  of  time,  and 
still  less  of  DATES,  as  in  St  Luke,  and  in  a  different  w^ay, 
as  we  shall  see  hereafter,  in  St  John.  Quite  as  little  do 
we  find  in  St  Matthew  those  minute  but  most  significant 
details,  and  those  graphic  touches  which  distinguish  the 
Gospel  of  St  Mark.  And  this  we  can  quite  understand. 
Nothing  of  all  this  properly  belonged  to  the  not  so  much 
historical  as  prophetical,  not  so  much  descriptive  as  sum- 
mary and  compendious,  Gospel  of  the  Apostle-publican — 
in  that  primary  Gospel  which  presents  the  rich  materials 


ST  MATTHEW.  47 

in    their  first   freslmess,   and,   so   to  speak,  immoiilded 
amplitude. 

In  like  manner,  but  owing  to  another  peculiarity 
which  we  have  remarked  in  St  Matthew,  in  vain  do 
we  look  in  his  Gospel  for  any  mention  of  those  Samari- 
tans whom  we  repeatedly  find  presented  to  us  in  so 
interesting  a  light  by  St  Luke  and  St  John.  Once  only 
do  we  find  that  nation  spoken  of  in  St  Matthew,  and 
that  on  the  occasion  of  the  prohibition  made  by  our 
Lord  to  his  apostles  at  the  time  of  their  being  first  sent 
out  (chap.  X.  5).  This  omission  belongs  evidently  to  the 
Israelite  character  of  our  first  Gospel,  which,  in  con- 
formity with  the  convictions  of  the  Jews,  puts  the  Sama- 
ritans and  the  Gentiles  on  the  same  level.  Whatever  of 
a  peculiar  and  striking  character  that  was  presented,  in 
the  full  daylight  of  the  gospel,  by  some  of  that  inter- 
mediate race,  did  not  fall  within  the  plan  prescribed  for 
St  Matthew,  who  knew  no  national  distinction  but  that 
betwixt  Jews  and  Gentiles  ;  nor,  for  reasons  to  be  after- 
wards given,  within  that  of  St  Mark.  That  was  reserved 
for  mention  by  the  two  last  of  the  Evangelists. 

To  the  apostolic  character  of  the  memorials  left  by  St 
Matthew,  we  must  further  refer  the  omission  of  any  notice 
of  those  seventy  disciples  of  whom  St  Luke  alone  makes 
any  separate  mention. 

In  fine,  to  show  how,  by  such  a  silence,  or  intentional 
omission,  the  Gospel  of  St  Matthew  proves  itself  to  be  the 
work  of  the  converted  publican,  the  striking  parable  of 
the  Pharisee  and  the  publican  is  not  to  be  found  in  St 
Matthew.  That  parable  was  too  honourable  to  the  kind  of 
men  to  which  our  first  Evangelist  belonged,  to  admit  of 
his  inserting  it  in  his  Gospel.  That  similitude,  as  well  as 
the  conversion  of  Zaccheus,  is  found  only  in  St  Luke 
(xviii.  9-U  ;  xix.  1-10). 


48 


THE  FOUR  WITNESSES. 


We  have  now  to  test  a  little  more  closely  the  applica- 
tion of  the  results  we  have  found,  and  proceed,  in  conclu- 
sion, to  place  in  juxtaposition  a  few  passages,  with  the 
view  of  showing  how  the  apparent  discrepancy  betwixt 
St  Matthew  and  his  fellow-evangelists  is  altogether  re- 
moved by  the  mere  force  of  the  principles  we  have 
adduced. 


Matth.  iv.  1-11. 
Then  was  Jesus  led  up  of  the 
SpWt  into  the  wilderness  to  be 
tempted  of  the  devil.  And  when 
he  had  fasted  forty  days  and  forty 
nights^  he  was  afterwards  an  hun- 
gered. And  when  the  tempter  came 
to  him,  he  said,  If  thou  be  the  Son 
of  God,  command  that  these  stones 
be  made  bread  {loaves).  But  he 
answered  and  said,  It  is  written, 
Man  shaU  not  live  by  bread  alone, 
but  by  every  word  that  proceedeth 
out  of  the  mouth  of  God.  Then 
the  devil  taketh  him  up  into  the 
holy  city,  and  setteth  him  on  a  pin- 
nacle of  the  temple,  and  saith  unto 
him.  If  thou  be  the  Son  of  God, 
cast  thyself  down,  for  it  is  written. 
He  sliall  give  his  angels  charge 
concerning  thee ;  and  in  their 
hands  they  shall  bear  thee  up,  lest 
at  any  time  thou  dash  thy  foot 
against  a  stone.  Jesus  said  unto 
him.  It  is  written  again,  Thou  shalt 
not  tempt  the  Lord  thy  God. 
Again  the  devil  taketh  him  up  into 
an  exceeding  high  mountain,  and 
sheweth  him  all  tlic  kingdoms  of 
the  world,  and  tlie  glory  of  them  ; 
and  saith  unto  him,  All  these 
things  will  I  give  thee,  if  thou  wilt 
fall  down  and  worship  me.  Then 
saith  Jesns  unto  him.  Get  thee 
hence,  Satan :  for  it  is  written. 
Thou  shalt  worship  the  Lord  thy 
God,  and  liim  only  shalt  thou  serve. 
Then  the  devil  Icaveth  him,  and, 


•  Luke  iv.  1-13. 
And  Jesus,  being  full  of  the 
Holy  Ghost,  returned  from  Jordan, 
and  was  led  by  the  Spirit  into  the 
wilderness,  being  forty  days  tempt- 
ed of  the  devil.  And  in  those 
days  he  did  eat  nothing :  and  when 
they  were  ended,  ho  afterward 
hungered.  And  the  devil  said  unto 
him,  If  thou  be  the  Son  of  God, 
command  this  stotie  that  it  be 
made  bread.  And  Jesus  answered 
him,  saying.  It  is  written.  That 
man  shall  not  live  by  bread  alone, 
but  by  every  word  of  God.  And 
the  devil,  taking  him  up  into  an 
high  mountain,  shewed  unto  him 
all  the  kingdoms  of  the  world  in  a 
moment  of  time.  And  the  devil 
said  unto  him,  All  this  power  Avill 
I  give  thee,  and  the  glory  of  them : 
for  that  is  delivered  unto  me ;  and 
to  whomsoever  I  will  I  give  it.  If 
thou  therefore  wilt  worship  me,  all 
shall  be  thine.  And  Jesus  answer- 
ed and  said  unto  him.  Get  thee 
behind  me,  Satan  :  for  it  is  written, 
Thou  shalt  worship  the  Lord  thy 
God,  and  him  only  shalt  thou  serve. 
And  he  brought  him  to  Jerusalem, 
and  set  him  on  a  pinnacle  of  the 
temple,  and  said  unto  him,  If  thou 
be  the  Son  of  God,  cast  thyself 
down  from  hence :  for  it  is  writ- 
ten, He  shall  give  his  angels  charge 
over  thee,  to  keep  thee :  And  in 
their  hands  they  shall  bear  thee 
up,  lest  at  any  time  thou  dash  tlij 


ST  MATTHEW.  49 

behold,  angels  came  and  ministered    foot  against  a  stone.     And  Jesus 
tmto  him.  answering  said  nnto  him,  It  is  said, 

Thou  shalt  not  tempt  the  Lord  thy 
God.  And  when  the  devil  had 
ended  all  the  temptation,  he  de- 
parted from  him  for  a  season. 

"We  shall  not  be  expected  to  give  any  exposition  or 
explanation  here  of  tliis  most  striking  and  profoundly 
significant  narrative.  That,  indeed,  would  be  quite 
beside  the  purpose  and  plan  of  the  views  we  are  now 
elucidating.  All  we  have  to  do  is  to  compare,  in  their 
several  points  of  agreement  and  difference,  the  accounts 
left  us  by  the  two  Evangelists.  Now,  how  far  does  the 
result  of  that  comparison  confirm  the  conclusions  we 
have  already  announced  ? 

If  we  read,  even  with  the  slightest  attention,  the  two 
Evangelists,  we  shall  at  once  perceive  that  the  narrative  of 
St  Luke  is  taken  from  that  of  St  Matthew — that  St  Luke 
must  have  had  the  first  of  oiu-  Gospels  before  him,  and 
made  use  of  it  as  the  basis  of  his  own  account,  giving  at 
the  same  time  more  precision  to  that  account.  We  see,  too, 
that  he  follows  a  different  arrangement,  more  in  conformity 
with  the  order  in  which  the  incidents  actually  occurred. 

Let  us  see  fii'st  what  the  difference  in  detail  is. 

St  Matthew,  first  of  all,  makes  use  here  of  his  favourite 
plural  (ver.  3,  stones,  loaves)  in  cases  where  St  Luke 
employs  the  singular :  Command  this  stone  that  it  be- 
come a  LOAF.  St  Matthew  (verse  4),  in  pursuance  of 
his  Israelitic  and  Old  Testament  principle,  quotes  the 
words  of  Moses  1  in  fuller  terms  than  St  Luke.  Thus, 
too,  in  accordance  with  Israelitic  usage,  he  speaks  of  the 
holy  city,^  called  by  St  Luke  (ver.  9)  simply  Jerusalem. 

•  Deut.  \'iii.  3. 

'  In  another  place,  it  is  called  in  St  Mattliew  the  city  of  the  great  King, 
V.  35;  Ps.  xlviii.  3. 

D 


50  THE  FOUR  WITNESSES. 

The  latter  goes  more  into  details  botli  as  respects  acces- 
sory circumstances,  as  when  (ver.  8)  he  says,  In  a  mo- 
ment of  thne ;  or  in  accounting  for  some  detail  or  expres- 
sion found  in  St  Matthew  without  any  such  addition,  as 
(ver.  6)  where  he  brings  out  more  clearly  the  nature  of 
the  power  over  this  world  delivered  unto  Satan.  Whilst 
St  Matthew  (ver.  11)  speaks  not  without  allusion  to  one 
of  the  Psalms,^  of  the  ministration  of  the  angels  offered 
unto  Jesus;  St  Luke,  on  the  contrary,  concludes  with  the 
remark,  that  the  devil  departed  from  him  for  a  season 
(ver.  13),  having  an  eye  to  the  sequel  of  his  history, 
where  (chap.  xx.  ver.  53)  he  relates  how,  in  our  Lord's 
passion,  the  powers  of  darkness  were  again  for  some 
hours  to  be  let  loose  against  their  vanquisher,  who  had 
disarmed  them  in  the  wilderness. 

But  on  comparing  the  two  Gospels  a  difference  occurs 
of  more  importance  than  the  discrepancies  just  men- 
tioned— a  difference  in  the  order  in  which  the  three 
temptations  took  place.  With  respect  to  that  presented 
in  the  words,  If  thou  he  the  Son  of  God,  command  that 
these  stones  he  made  hread,  both  Evangelists  agree  in 
its  having  been  certainly  the  first  that  was  attempted  by 
the  enemy  after  the  forty  days'  fast.  But  the  two 
Gospels  pursue  a  different  order  in  the  two  that  follow. 
While  in  St  Matthew  the  proposal  that  our  Lord  should 
cast  himself  down  from  the  pinnacle  of  the  temple  pre- 
cedes, and  the  offer  of  this  world's  kingdoms  closes  the 
temptations,  we  find  this  order  inversed  in  St  Luke. 
Some  have,  been  found  who  preferred  the  order  followed 
by  St  Matthew,  as  supported  by  the  nature  of  the  thing ; 
for,  according  to  them,  the  offer  of  this  world's  kingdoms 
must  have  been  most  seductive,  the  temptations  (as  we 

'  Ps.  xci.  and  others.     Compare  Heb.  i.  G,  and  John  i.  2. 


ST  MATTHEW.  51 

willingly  admit)  naturally  augmenting  as  they  proceed. 
But  tlie  nature  of  things  more  deeply  studied  leads  us  to 
perceiye  this  gradation  precisely  in  the  succession  as 
found  in  St  Luke.  For,  in  point  of  fact,  the  tempta- 
tion which  seemed  to  propose  that  our  Lord  should  give 
a  proof  of  courage,  of  faith,  and  of  confidence  in  God,  in 
trusting  implicitly  to  a  passage  taken  from  the  Holy 
Scriptures,  was  certainly  of  a  stronger,  or,  if  you  will,  a 
more  subtle  kind  than  even  the  offer  of  this  world's 
kingdoms,  under  the  condition  of  worshipping  the  Prince 
of  this  world.  Many  souls  that  have  been  able  to  resist 
the  temptations  presented  by  this  world's  honours  and 
splendours,  or  who  have  been  insensible  to  them,  have 
allowed  themselves  to  be  caught  in  the  snares  of  spiritual 
pride,  that  is  to  say,  of  an  imaginary  confidence,  wanting 
in  the  indispensable  requisites  of  obedience  to  God,  and 
dependence  on  God.  That  the  Anointed  One  should  in 
this,  as  well  as  other  respects,  remain  immaculate  and 
perfect,  behoved  to  be  shewn  just  in  the  resistance  to 
this  last  temptation,  so  spiritual  in  its  outward  aspect. 
In  yet  another  point  of  view,  this  assault  is  proved  to 
have  been  the  severest  and  the  last.  Twice  had  they 
been  repelled  simply  by  an  appeal  to  God's  word — It  is 
written.  The  enemy  himself  makes  the  third,  as  if  in  his 
turn  appealing  to  Scripture,  though  by  an  abuse  of  it. 
But  this  assault,  as  well  as  the  two  first,  is  repelled  by 
our  Lord's  availing  himself  of  that  same  weapon,  even 
the  sword  of  the  Spirit,  the  Word  of  God — It  is  luritten 
again;  or  as  Luke  has  it,  not  without  emphasis — It  is 
said,  as  if  he  would  hint,  that  in  quoting  Scripture  the 
gist  and  force  of  the  matter  lie,  not  in  the  bare  wording 
of  the  passage,  but  in  its  purport  and  connexion,  as 
being  God's  saying. 


52  THE  FOUR  WITNESSES. 

Thus,  then,  we  have  in  St  Luke  eAddently  enough  the 
true  historical  order.  But  how  shall  we  account  for  St 
Matthew's  having  departed  from  that  order  ?  We  have 
already  explained  how  the  historical  succession  of  events 
is  never  with  him  the  chief  affair  that  he  has  to  do  with 
— never  the  object  he  has  in  view.  What  he  gives  is 
the  occurrence  in  inseparable  connexion,  nay,  thoroughly 
mingled,  as  it  were,  with  the  impression  with  which  it 
affected  his  own  soul.  And  that  impression  in  the  case 
of  St  Matthew  (in  whose  Gospel  the  kingship  of  Jesus 
Christ  occupies  the  first  place),  is  produced  most  of  all  by 
the  idea  of  the  h'mgdoms  of  the  world  (ver.  8).  Those 
kingdoms  belonged  of  right  to  Jesus ;  one  day  they 
would  become  actually  his  :  here  they  are  offered  to  him 
by  the  tempter,  tlie  Prince  of  this  world.  These  com- 
bined ideas  give  in  St  Matthew  all  the  deeper  significance 
to  this  second  temptation.  Hence  it  seems  as  if  spon- 
taneously to  range  itself  under  his  pen  in  that  place 
which,  though  the  last,  is  here  the  highest  place.  And 
perhaps  it  is  in  this  association  of  ideas  that  he  imme- 
diately follows  up  this  temptation,  which  he  places  last, 
with  the  interesting  circumstances  to  which  we  have 
already  alluded — The  devil  leaveth  him,  and,  behold, 
angels  came  and  ministered  to  him. 

It  surely  follows  from  all  this,  that  there  is  really  no 
actual  contradiction  between  St  Matthew  and  St  Luke. 
In  the  facts  related  they  agree :  there  is  a  difference  only 
in  the  point  of  view  from  which  they  are  contemplated. 
The  narrative  is  in  each  case  consistent  with  its  own 
object  and  principle — the  historical  with  St  Luke,  the 
spiritual  with  St  Matthew.  And  here  the  diversity  as 
well  as  the  agreement  proves  anew,  in  the  simplest  and 


ST  MATTHEW. 


53 


most  natural  manner,  tlie  truth,  the  genuineness,  and  the 
authenticity  of  the  facts  related. 

A  second  opportunity  of  testing  the  application  of  our 
principles  for  discovering  the  harmony  of  the  Gospels,  is 
supplied  by  an  occurrence,  which  we  place,  as  related  by 
the  Evangelist  St  Mark,  over  against  the  account  of  it 
left  by  St  Matthew.  We  refer  to  the  beheading  of  St 
John  the  Baptist. 


Matth.  xiv.  1-12. 
At  tliat  time  Herod  the  tetrarch 
heard  of  the  fame  of  Jesus,  and 
said  unto  his  servants,  This  is  John 
the  Baptist :  he  is  arisen  from  the 
dead  ;  and  therefore  mighty  Avorks 
do  shew  forth  themselves  in  him. 


For  Herod  had  laid  hold  on 
John,  and  bound  him,  and  put 
him  in  prison  for  Herodias'  sake, 
his  brother  Philip's  wife. 

For  John  said  unto  him,  It  is 
not  lawful  for  thee  to  have  her. 

And  when  he  would  have  put 
him  to  deaths  he  feared  the  multi- 
tude^ because  they  counted  him  as  a 
prophet. 


But  when  Herod's  birthday  was 
kept,  the  daughter  of  Herodias 
danced  before  them,  and  pleased 
Herod. 


Mark  vi.  14-29. 

And  king  Herod  heard  of  him ; 
(for  his  name  was  spread  abroad  ;) 
and  he  said,  That  John  the  Bap- 
tist was  arisen  from  the  dead,  and 
therefore  mighty  works  do  shew 
forth  themselves  in  him.  Others 
said,  That  it  is  Elias.  And  others 
said,  That  it  is  a  prophet,  or  as  one 
of  the  prophets.  But  when  Herod 
heard  thereof,  he  said,  It  is  John, 
whom  I  beheaded:  he  is  risen 
from  the  dead. 

For  Herod  himself  had  sent 
forth  and  laid  hold  upon  John,  and 
bound  him  in  prison  for  Herodias' 
sake,  his  brother  Philip's  wife ;  for 
he  had  married  her. 

For  John  had  said  unto  Herod, 
It  is  not  lawful  for  thee  to  have 
thy  brother's  wife. 

Therefore  Herodias  had  a  quarrel 
against  hitn,  and  would  have  killed 
him;  but  she  could  not:  for  Herod 
feared  John^  knowing  that  he  was 
a  just  man  and  an  holy.,  and  ob- 
served him;  and  when  he  heard 
liim.,  he  did  many  things^  and  heard 
him  gladly. 

And  when  a  convenient  day  Avas 
come,  that  Herod,  on  his  birthday, 
made  a  supper  to  his  lords,  high 
captains,  and  chief  estates  of  Gali- 
lee ;  and  '\\'hen  the  daughter  of 
the  said   Herodias    came    in,   and 


54 


THE  FOUR  WITNESSES. 


Whereupon  he  promised  with  an 
oath  to  give  her  whatsoever  she 
would  ask.  And  she,  being  before 
instructed  of  her  mother,  said.  Give 
me  here  John  Baptist's  head  in  a 
charger. 


And  the  king  was  sorry  ;  never- 
theless for  the  oath's  sake,  and 
them  which  sat  with  him  at  meat, 
he  commanded  it  to  be  given  her. 
And  he  sent  and  beheaded  John 
in  the  prison. 


And  his  head  was  brought  in  a 
charger,  and  given  to  the  damsel : 
and  she  brought  it  to  her  mother. 

And  his  disciples  came  and  took 
up  the  body,  and  buried  it,  and 
went  and  told  Jesus. 


danced,  and  pleased  Herod,  and 
them  that  sat  with  him,  the  king 
said  unto  the  damsel.  Ask  of  me 
whatsoever  thou  wilt,  and  I  will 
give  it  thee. 

And  he  sware  unto  her,  AYhatso- 
ever  thou  shalt  ask  of  me,  I  will 
give  it  thee,  unto  the  half  of  my 
kingdom.  And  she  went  forth  and 
said  unto  her  mother,  What  shall 
I  ask  ?  And  she  said.  The  head  of 
John  the  Baptist.  And  she  came 
in  straightway  with  haste  unto  the 
king,  and  asked,  saying,  I  will  that 
thou  give  me,  by  and  by,  in  a 
charger,  the  head  of  John  the  Bap- 
tist. 

And  the  king  was  exceeding 
sorry  ;  yet  for  his  oath's  sake,  and 
for  their  sakes  which  sat  with  him, 
he  would  not  reject  her.  And  im- 
mediately the  king  sent  an  execu- 
tioner, and  commanded  his  head  to 
be  brought :  and  he  went  and  be- 
headed him  in  the  prison. 

And  brought  his  head  in  a 
charger,  and  gave  it  to  the  damsel: 
and  the  damsel  gave  it  to  her 
motlier. 

And  when  his  disciples  heard  of 
it,  they  came  and  took  up  his  corpse, 
and  laid  it  in  a  tomb. 


Here,  again,  a  comparison  of  the  two  Evangelists  pro- 
duces tlie  same  result  that  we  had  before  obtained.  The 
agreement  between  the  two  accounts  is  manifest.  Shall 
we  regard  this  agreement  as  merely  the  consequence  of 
an  inspiration  literally  alike  in  both  1  Whence,  then, 
the  difference  ?  Shall  we  ascribe  it  to  their  being  both 
derived  from  one  original  source  existing  apart  from  the 
four  Gospels "?  How  much  simpler  what  we  have  sup- 
posed, that  the  one  Evangelist  has  drawn  from  the  other, 
and  thus  that  St  Matthew,  having  been  the  first  Evan- 


ST  MATTHEW.  55 

gelist  in  the  order  of  time,  St  Mark  afterwards  repeated 
his  predecessor's  more  general  nwTative  in  greater  detail, 
bj  adding  the  more  minute  and  exact  circumstances  of 
the  occm'rence,  with  an  equally  certain  knowledge  of 
those  circumstances,  and  equally  under  the  guidance  of 
the  Holy  Ghost.  These  particular  circumstances,  these 
minute  features  of  the  case,  are  again  found  in  St  Mark 
to  be  many ;  such  as,  the  very  words  addressed  by  the 
king  to  the  daughter  of  Herodias  (ver.  22),  together 
with  the  precise  terms  of  his  oath  (ver.  23)  ;  the  fuller 
account  of  what  passed  between  the  mother  and  the 
daughter  (ver.  24,  25)  ;  the  mention  of  the  executioner 
(ver.  27) — particulars  all  marked  with  a  character  of 
peculiar  artlessness,  such  as  places  the  authenticity  of  the 
narrative  beyond  all  suspicion.  To  this  we  shall  return 
in  treating  more  specially  of  the  Gospel  of  St  Mark. 

Some,  however,  see  here  a  great  discrepancy  between 
the  two  Evangelists  on  a  leading  point.  They  will  have 
it  that  the  feelings  of  Herod  towards  John  the  Baptist 
are  represented  as  essentially  different  by  St  Mark  from 
what  appears  in  St  Matthew.  While,  according  to  the 
latter,  Herod  desired  the  death  of  John  the  Baptist,  but 
could  not  make  up  his  mind  to  slay  him  because  he 
feared  the  multitude,  by  whom  he  was  accounted  a  pro- 
phet (ver.  5) ;  in  St  Mark  it  is  Herodias  alone  that  aims 
at  having  John's  life,  but  cannot  accomplish  what  she 
desires,  because  her  husband  stands  in  awe  of  him  as 
a  holy  man,  hearing  him  even  often,  and  doing  many 
things  as  he  advised  (ver.  19,  20). 

This  seeming  contradiction  finds  its  complete  solution 
in  the  character  of  St  Matthew's  Gospel  as  gathered  from 
the  peculiarities  that  distinguish  it.  As  that  Gospel 
always  views  things  in  their  grand  general  aspect,  it 


56  THE  FOUR  WITNESSES. 

gives  prominence  in  the  first  place  to  the  popular 
opinions  entertained  with  respect  to  the  Baptist,  and  the 
influence  of  that  opinion  upon  Herod.  But  does  tliis  in 
the  shghtest  degree  exclude  those  conflicting,  variable 
sentiments  which  might  agitate  Herod  as  a  man,  as  they 
would  reveal  themselves  at  his  court?  Now,  it  is  with 
regard  to  these  last  that  St  Mark  informs  us.  And  all 
perfectly  tallies  together.  The  multitude  had  a  great 
veneration  for  John :  this  was  what  first  impressed 
Herod,  and  prevented  him  from  putting  him  to  death. 
That  he  had  the  luill  to  do  so,  is  what  Matthew  tells  us 
very  generally,  according  to  his  usual  manner.  But 
Mark  follows  this  up  by  explaining  how  Herod  came 
to  have  that  will,  and  how  it  was  modified  by  his  per- 
sonal feelings.  It  arose  from  the  influence  exercised  by 
Herodias  over  the  king's  mind  and  counsels.  Thus 
impelled  alternately  by  contrary  impressions,  Herod  felt 
besides  in  his  own  heart,  and  in  his  own  conscience,  the 
force  of  the  Baptist's  words  and  authority.  Can  we 
wonder  that,  as  he  was  not  destitute  of  feeling,  and  even 
of  religious  feeling,  he  should,  notwithstanding  the  sug- 
gestions of  Herodias,  find  it  impossible  to  suppress  his 
esteem  for  the  prophet,  nay,  hear  him  with  some  degree 
of  pleasure,  and  even  follow  at  times  his  advice  ?  To 
be  willing  at  once  to  gratify  the  resentment  of  a  godless 
woman,  and  to  spare  the  Baptist,  from  respect  both 
to  the  people's  conscience  and  his  own,  was  just  what 
might  have  been  expected  in  that  peace-loving  prince,  as 
he  is  described  by  Josephus.  All  this  is  so  simple,  so 
consistent  with  all  we  know  of  human  nature,  that, 
viewed  in  its  true  light,  there  remains  not  the  shadow  of 
a  contradiction  or  difficulty.  But  betwixt  St  Matthew 
and  St  Mark  there  remains  this  characteristic  diffbrence  : 


ST  MATTHEW. 


57 


that  the  fonner  represents  the  king  to  us  more  in  con- 
nection with  the  people,  but  also  still  more  as,  through 
weakness  of  character,  the  accomplice  of  his  wife  in  her 
hatred  of  John;  whereas  the  latter,  on  the  contrary, 
represents  him  to  us  more  as  he  appeared  in  the  interior 
of  his  court,  and  in  the  difference  which  always  really 
subsisted  between  the  king's  sentiments  and  those  of 
Herodias. 

As  in  the  account  of  the  beheading  of  the  Baptist  we 
have  placed  St  Matthew  and  St  Mark  over  against  each 
other,  and  sought  an  explanation  of  their  points  of  dif- 
ference in  the  object  and  character  that  belonged  to  each 
of  them  individually ;  so  we  proceed  now  to  observe  how 
another  kind  of  apparent  contradiction  between  details 
given  by  St  Matthew,  St  Mark,  and  St  Luke,  may  be 
resolved  by  the  simple  application  of  the  principles  we 
have  laid  down.  All  three  speak  of  the  Savioui"'s  cast- 
ing out  of  a  great  many  evil  spirits  in  the  country  of  the 
Gergesenes,  in  the  following  narratives  : — 


Matth.  viii.  28-34. 
And  when  he  was 
come  to  the  other  side, 
into  the  country  of  the 
Gergesenes,  there  met 
him  tioo  possessed  with 
devils,  coming  out  of 
the  tombs,  exceeding 
fierce^  so  that  no  man 
might  pass  by  that  way. 


Mark  v.  1-20. 

And  they  came  over 
unto  the  other  side 
of  the  sea,  into  the 
countiy  of  the  Gada- 
renes.  And  when  he 
was  come  out  of  the 
ship,  immediately  there 
met  him  out  of  the 
tombs  a  man  with  an 
unclean  spirit,  who  had 
his  dwelling  among  the 
tombs ;  and  no  man 
could  bind  him^  no, 
not  with  chains :  be- 
cause that  he  had  been 
often  bound  with  fet- 
ters and  chains,  and 
the  chains  had  been 
plucked  asunder  by 
him,    and    the    fetter^ 


Luke  viii.  26-39. 
And  they  arrived 
at  the  country  of  the 
Gadarenes,  Mhich  is 
over  against  Galilee. 
And  when  he  went 
forth  to  land,  there 
met  him  out  of  the  city 
a  certain  man  winch 
had  devils  long  time, 
and  ware  no  clothes, 
neither  abode  in  any 
house,  but  in  the 
tombs. 


58 


THE  FOUR  WITNESSES. 


And,  behold,  they 
cried  out,  saying.  What 
have  we  to  do  with 
thee,  Jesus,  thou  Son 
of  God  ?  art  thou  come 
hither  to  torment  us 
before  the  time  ? 


And  there  was  a 
good  way  off  from  them 
an  herd  of  many  swine 
feeding.  So  the  devils 
besought  liim, .  saying. 
If  thou  cast  us  out, 
suffer  us  to  go  aAvay 
into  the  herd  of  SAvine. 
And  he  said  unto  them. 
Go.  And  when  they 
were  come  out,  they 
went  into  tlie  herd  of 


broken  in  pieces  :  nei- 
ther could  any  man 
tame  him.  And  al- 
ways day  and  night  he 
was  in  the  mountains 
and  in  the  tombs,  cry- 
ing and  cutting  himself 
with  stones. 

But  when  he  saw 
Jesus  afar  off,  he  ran 
and  Avorshipped  him. 
And  cried  with  a  loud 
voice,  and  said,  "What 
have  /to  do  with  thee, 
Jesus,  thou  Son  of  the 
most  high  God  ?  I 
adjure  thee  by  God, 
that  thou  torment  me 
not.  For  he  said  unto 
him,  Come  out  of  the 
man,  thou  unclean 
spirit.  And  he  asked 
him,  What  is  thy 
name?  And  he  an- 
swered, saying.  My 
name  is  Legion,  for 
we  are  many.  And 
he  besought  him  much 
that  he  Avjould  not  send 
them  away  out  of  the 
country. 


Now  there  was  there 
nigh  unto  the  moun- 
tains a  great  herd  of 
swine  feeding.  And 
all  the  devils  besought 
him,  saying,  Send  us 
into  the  swine,  that 
we  may  enter  into  them. 
And  forthwith  Jesus 
gave  them  leave.  And 
the  unclean  spirits 
went  out,  and  entered 


When  he  saw  Jesus, 
he  cried  out,  and  fell 
down  before  him,  and 
with  a  loud  voice  said, 
What  have  /  to  do 
with  thee,  Jesus,  thou 
Son  of  God  most  high  ? 
/beseech  thee,  torment 
me  not.  For  he  had 
commanded  the  un- 
clean spirit  to  come 
out  of  the  man.  (For 
oftentimes  it  had 
caught  him ;  and  he 
was  kept  bound  with 
chains,  and  in  fetters  ; 
and  he  brake  the  bands, 
and  Avas  di'iven  of  the 
devil  into  the  AA'ilder- 
ness.)  And  Jesus 
asked  him,  saying, 
What  is  thy  name  ? 
And  he  said.  Legion  ; 
because  many  devils 
were  entered  into  him. 
And  they  besought 
him  tliat  he  Avould  not 
command  them  to  go 
out  into  the  deep. 

And  there  Avas  there 
an  herd  of  many  SAvine 
feeding  on  the  moun- 
tain :  and  they  be- 
sought him  that  he 
Avould  suffer  them  to 
enter  into  them.  And 
he  suffered  them.  Then 
Avent  the  devils  out  of 
the  man,  and  entered 
into  the  SAvine :  and 
the  herd  ran  violentlv 


ST  MATTHEW. 


59 


swine  ;  and,  behold, 
the  whole  herd  of  swine 
ran  violently  down  a 
steep  place  into  the 
sea,  and  perished  in 
the  waters.  And  they 
that  kept  them  fled, 
and  went  their  ways 
into  the  city,  and  told 
eveiy  thing,  and  what 
was  befallen  to  the  pos- 
sessed {^l.)  of  the  devils. 
And,  behold,  the  whole 
city  came  out  to  meet 
Jesus  ;  and  when  they 
saw  him,  they  besought 
him  that  he  would 
depart  out  of  their 
coasts. 


into  the  swine :  and 
the  herd  ran  violently 
down  a  steep  place  into 
the  sea,  (they  were 
about  two  thousand,) 
and  were  choked  in  the 
sea.  And  they  that 
fed  the  SAvine  fled,  and 
told  it  in  the  city,  and 
in  the  country.  And 
they  went  out  to  see 
what  it  was  that  was 
done.  And  they  came 
to  Jesus,  and  see  him 
that  ivas  possessed  with 
the  devil,  and  had  the 
legion,  sitting,  and 
clothed,  and  in  his 
right  mind ;  and  they 
were  afraid.  And  they 
that  saw  it  told  them 
how  it  befell  to  him 
that  was  possessed  with 
the  devil,  and  also 
concerning  the  swine. 
And  they  began  to 
pray  him  to  depart  out 
of  their  coasts. 

And  when  he  was 
come  into  the  ship,  he 
that  had  been  possess- 
ed with  the  devil 
prayed  him  that  he 
might  be  with  him. 
Howbeit  Jesus  suffered 
him  not,  but  saith  unto 
him.  Go  home  to  thy 
friends,  and  tell  them 
how  great  things  the 
Lord  hath  done  for 
thee,  and  hath  had 
compassion  on  thee. 
And  he  departed,  and 
began  to  publish  in 
Decapolis  how  great 
things  Jesus  had  done 
for  him ;  and  all  men 
did  marvel. 


down  a  steep  place 
into  the  lake,  and  were 
choked.  When  they 
that  fed  them  saw 
what  was  done,  they 
fled,  and  went  and  told 
it  in  the  city,  and  in 
the  country.  Then 
they  went  out  to  see 
what  was  done ;  and 
came  to  Jesus,  and 
found  the  man  out  of 
whom  the  devils  were 
departed,  sitting  at  the 
feet  of  Jesus,  clothed, 
and  in  his  right  mind  ; 
and  they  were  afraid. 
They  also  which  saw 
it  told  them  by  what 
means  he  that  was  pos- 
sessed of  tlie  devils  was 
healed.  Then  the  whole 
multitude  of  the  coun- 
try of  the  Gadarenes 
round  about  besought 
him  to  depart  from 
them  ;  for  they  were 
taken  with  great  fear. 
And  he  went  up 
into  the  ship,  and  re- 
turned back  again. 
Now  the  man  out  of 
whom  the  devils  were 
departed  besought  him 
that  he  might  be  with 
him ;  but  Jesus  sent 
him  away,  saying, 
Return  to  thine  ovm. 
house,  and  shew  how 
great  things  God  hath 
done  unto  thee.  And 
he  went  his  way,  and 
published  throughout 
the  whole  city  how 
great  things  Jesus  had 
done  unto  him. 


60  THE  FOUR  WITNESSES. 

Here  again  we  have  the  same  phenomena  as  those 
presented  bj  the  preceding  comparison.  In  St  Matthew 
we  have  what  occurred  on  this  occasion  rehited  sum- 
marily and  briefly — in  St  Mark,  more  fully  and  with  all 
the  particulars — in  St  Luke,  the  same,  as  he  follows 
in  the  footsteps  of  St  Mark,  only  with  the  omission  of  all 
that  seems  too  much  of  graphic  detail  for  his  historical 
narrative. 

But  here,  not  merely  a  difference,  but  a  positive  and 
manifest  contradiction  appears  betwixt  St  Matthew  and 
the  two  Evangelists  that  follow.  According  to  St  Mat- 
thew, there  were  here  tiuo  demoniacs  delivered  from  the 
evil  spirit ;  according  to  St  Mark  and  St  Luke,  there  was 
only  one^  In  order  to  remove  the  discrepancy,  most 
authors  of  the  Harmonies,  and  most  expositors,  have 
thought  it  enough  to  consider  the  one  mentioned  by  the 
two  Evangelists  as  the  principal,  or  the  most  interesting, 
or  the  most  tormented,  who  on  that  account  alone  de- 
served consideration  and  mention  by  those  two  writers. 
But  on  what  external  or  internal  basis  rests  this  dis- 
tinction, which,  as  the  text  gives  no  indication  of  it 
whatever,  must  be  considered  purely  arbitrary  % 

Let  us  endeavour,  in  looking  for  a  solution,  to  keep 
simply  to  the  principles  we  have  laid  down.  And  then 
we  have  at  once,  in  the  twofold  and  accordant  testimony 
of  St  Mark  and  St  Luke,  as  it  lies  before  us  in  its  plain 
circumstantiality,  the  fullest  guarantee  that  the  occur- 
rence has  been  recorded  by  them  in  its  full  historical 
reality — that,  consequently,  the  miracle  was  confined  to 
one  possessed  person  only.  Whence,  then,  comes  there 
to  be  the  number  two  in  St  Matthew  %  The  answer  is 
very  simple.  It  comes  from  his  peculiar  manner  of  em- 
ploying the   plural,   a  peculiarity  every  way  accordant 


ST  MATTHEW.  Gl 

witli  his  relatiDg  things  in  a  general  way.     But  why  pre- 
cisely in  this  instance,  in  so  particular  and  so  extraor- 
dinary a  case,  have  we  not  only  the  plural,   but  the 
number  two  1     To  explain  the  use  made  by  St  Matthew 
in  this  passage  of  the  niunber  of  two  instead  of  that  of 
one,  we  should  have   recourse,  in  connexion  with  the 
whole  narrative,  to  another  peculiarity  already  noticed 
in  the  Evangelist.     He  delineates  things  (as  we  have 
seen  above)  just  as  they  occurred  in  his  presence,  and  as 
they  caught  his  eye  ;  what  he  puts  in  writing  is,  so  to 
speak,  his  recollection,  his  impression.     Let  us,  then,  put 
ourselves  only  in  the  place  from  which  he  himself  saw 
what  passed,  and  from  which,  consequently,  his  account 
gives  us  this  narrative  of  the  demoniac  who  was  dispos- 
sessed by  Jesus.     He  accompanied  our  Lord  at  the  time 
of  his  passing  over  to  the  country  of  the  Gergesenes,  and 
when,  immediately  thereafter   (Mark  v.  2),  the  person 
who  was  possessed  met  him  or  came  within  view.     Now, 
let  us  merely  suppose  that  the  possessed  person,  when 
first  seen  by  our  Lord  and  his  apostles,  had  attacked     )  ' 
some  passenger,  and  was  just  then  struggling  with  him.    \ 
Seen  at  the  first  glance  along  with  the  man  whom  he 
had  attacked,  the  possessed  person  would  seem  at  a  dis-     1 
tance  to  be  not  one  possessed  person  only,  but  presented     j 
the  appearance  of  there  being  two.     Putting  down  this    / 
impression,  this  recollection,  of  the  first  glance  directed 
to  the  scene  from  a  distance,  St  Matthew  speaks  of  two      I 
possessed   persons,   because   he   saw    two   men    in    the    / 
power  of  those  unclean  spirits,  one  the  possessed  person    : 
himself,   the    other   attacked   hy  the   possessed   person.     ) 
Thus,  in  fact,  in  some  sort  two  men  were  delivered  by  / 
the  powerful  intervention  of  Jesus,  and  whom  the  gene-  / 


P 


I 


62  THE  FOUR  WITNESSES. 

ral  account  left  hj  St  Matthew  readily  comprises  under 
the  same  term  oi  possessed  persons. 

We  must  on  no  account  imagine  that  the  Holy  Ghost 
has  in  this  manner  confirmed  or  permitted  an  incorrect 
statement,  or  one  that  is  devoid  of  truth.  Here,  as  we 
have  already  said,  we  must  not  allow  ourselves  to  think 
of  any  misrecollection  or  inaccuracy.  There  is  design, 
consistency,  and  significance,  in  the  discrepancy  before 
us.  St  Matthew  very  well  knew  that  his  two  were  in 
reality  only  one.v.^  But  it  was  fitting  that  he  should  present 
the  fact  to  us  in  its  external  aspect,  and  that  the  two 
other  Evangelists  who  follow  should  describe  the  same 
fact  in  its  objective  reality. 

But  shall  we  be  told  that  all  this  hypothesis  of  the  person 
passing  being  attacked  by  the  possessed  person  is  the  mere 
creature  of  one's  arhitrary  imagination  %  No  !  St  Mat- 
thew himself  hints  it  to  us  by  a  single  detail  of  apparently 
secondary,  but  here  really  of  great  importance  in  the  har- 
monizing of  the  Evangelists.  Let  us  note  what  he  says 
(ver.  28),  tliat  no  man  might  pass  that  way,  because  of 
the  ferocity  of  the  person  who  was  possessed  by  the  devil. 

This  solution  of  the  apparent  contradiction  between  the 
number  of  two  in  St  Matthew,  and  the  singular  of  the 
other  two  Evangelists  that  follow,  receives  a  further  con- 
firmation from  a  like  instance  of  difference,  at  first  sight 
irreconcilable,  but  erelong  finding  its  most  simple  solu- 
tion in  the  very  nature  of  the  thing.  We  refer  to  the 
healing  of  the  blind  man  by  Jesus  outside  of  the  gates  of 
Jericho,  related  by  the  three  first  Evangelists  as  follows : — 

Matth.  XX.  29-34.  Mark  x.  46-52.  Luke  xviii.  35-43. 

And  as  they  de-  And  they  came  to  And  it  came  to 
parted  from  Jericho^  a    Jericho :    and    as    he    pass,  that,  as  he  was 


ST  MATTHEW. 


63 


great  multitude  foUoAv- 
ed  him.  And,  behold, 
two  blind  men,  sitting 
by  the  ivai/side,  when 
they  heard  that  Jesus 
passed  by,  cried  out, 
saying,  Have  mercy  ou 
us,  0  Lord,  thou  son 
of  David.  And  the  mul- 
titude rebuked  thein, 
because  they  should 
hold  their  peace :  but 
they  cried  the  more, 
saying.  Have  mercy  on 
us,  O  Lord,  thou  son 
of  David.  And  Jesus 
stood  still,  and  called 
them,  and  said,  ^Vhat 
will  ye  that  I  shall  do 
unto  you?  They  say 
unto  him,  Lord,  that 
our  eyes  may  be  open- 
ed. So  Jesus  had  com- 
passion on  them,  and 
touched  their  eyes  :  and 
Immediately  their  eyes 
received  sight,  and  they 
followed  him. 


went  out  of  Jericho 
with  his  disciples,  and 
a  great  number  of 
people,  blind  Bartime- 
us,  the  son  of  Timeus, 
sat  by  the  highway- 
side  begging.  And 
when  he  heard  that  it 
loas  Jesus  of  Nazareth, 
he  began  to  cry  out, 
and  say,  Jesus,  thou 
son  of  David,  have 
mercy  on  me.  And 
many  charged  him  that 
he  should  hold  his 
peace :  but  he  cried 
the  more  a  great  deal. 
Thou  son  of  David,  have 
mercy  on  me.  And 
Jesus  stood  still,  and 
commanded  him  to  be 
called.  And  they  caU 
the  blind  mail,  saying, 
Be  of  good  comfort,  rise; 
he  calleth  thee.  And 
he,  casting  away  his 
garment,  rose,  and 
came  to  Jesus.  And 
Jesus  answered  and 
said  unto  him.  What 
wilt  thou  that  I  should 
do  unto  thee?  The 
blind  man  said  unto 
him,  Lord,  that /might 
receive  my  sight.  And 
Jesus  said  unto  him. 
Go  thy  way  ;  thy  faith 
hath  made  thee  whole. 
And  immediately  he 
received  his  sight,  and 
followed  Jesus  in  the 
way. 


come  nigh  unto  Jericho, 
a  certain  bliiid  man  sat 
by  the  wayside  begging. 
And  hearing  the  mul- 
titude pass  by,  he  asked 
what  it  meant.  And 
they  told  hiin  that 
Jesus  of  Nazareth  pass- 
eth  by.  And  he  cried, 
saying,  Jesus,  thou  son 
of  David,  have  mercy 
on  me.  And  they 
Avhich  went  before  re- 
buked him,  that  he 
should  hold  his  peace  : 
but  he  cried  so  much 
the  more.  Thou  son  of 
David,  have  mercy  on 
7ne.  And  Jesus  stood, 
and  commanded  hijn  to 
be  brought  unto  him  : 
and  when  he  was  come 
near,  he  asked  him, 
saying,  Wliat  wilt  thou 
that  I  shall  do  unto 
thee?  And  he  said. 
Lord,  that  I  may  re- 
ceive my  sight.  And 
Jesus  said  unto  /«>», 
Eeceive  thy  sight :  thy 
faith  hath  saved  thee. 
And  immediately  he 
received  his  sight,  and 
followed  him,  glorify- 
ing God :  and  all  the 
people,  when  they  saw 
it,  gave  praise  unto 
God. 


Here  we  have  anew  the  same  phenomena  as  in  the 
account  of  the  possessed  person.  In  St  Matthew  the 
story  is  put  down  brieflj'  and  substantially;  in  St  Mark, 


64  THE  FOUR  WITNESSES. 

with  the  most  minute  details:  for  instance,  we  have  the 
name  of  the  blind  man  (ver.  46),  and  the  way  in  which 
he  was  called  to  Jesus  and  drew  near  to  him  (ver.  49,  50). 
St  Luke's  narrative  perfectly  agrees  with  that  of  St  Mark, 
only  it  is  a  little  more  concise,  and  with  the  addition  at 
the  close  of  that  interesting  remark,  that  he  that  luas 
healed  folloiued  Jesus,  glorifying  God:  and  all  the  people, 
when  they  saw  it,  gave  praise  unto  God  (ver.  43.)  And 
then  we  have  the  same  apparent  discrepancy  betwixt  St 
Matthew  and  his  two  fellow  Evangelists  with  respect  to 
the  number :  one  blind  person  being  spoken  of  by  them, 
whereas  he  mentions  tiuo.  It  is  clear  at  once,  that,  put- 
ting the  testimonies  of  St  Mark  and  St  Luke  together, 
we  must  conclude  that  there  was  but  one  cm'e  and  but  one 
blind  person  in  the  case.  Why  should  these  two  Evan- 
gelists reduce  the  number  two  to  one  only,  if  St  Matthew 
must  indeed  be  understood  literally'?  We  have  a  very 
good  reason  to  account  for  the  appearance  of  the  number 
,  two  in  the  latter.  He,  no  doubt,  identified  in  his  descrip- 
7  i  tion  the  blind  man  with  his  conductor.  When,  as  he 
•  /  accompanied  Jesus,  the  cry  from  the  blind  man  reached 
J  his  ears,  it  might  naturally  seem  to  come  from  two  persons 
/  instead  of  one,  and  it  is  that  impression,  not  the  actual 
fact  in  itself,  that  he  describes.  Certainly  one  can  no 
otherwise  explain  another  couple  of  blind  persons  in  St 
Matthew  (ix.  27-31),  of  whom  it  is  said  that  thej  followed 
Jesus,  praying  that  he  would  heal  them.  If  there  be  any 
truth  in  the  saying  recorded  in  Scripture,^  If  the  blind 
lead  the  blind,  both  shall  fall  into  the  ditch ; — what  more 
unreasonable  than  to  suppose  that  two  blind  men  should 
have  ventured  out  together  on  the  highway,  and  should 
have  followed  Jesus  even  into  the  house  f     What  more 

»  Mattli.  XV.  14. 


ST  MATTHEW.  65 

simple,  on  the  contrary,  than  that  in  the  narrative  of  the 
Evangelist,  both  here  and  in  that  other  place,  the  blind 
and  his  leader  should  have  been  identified  from  being  so 
intimately  associated  together  "i 

A  second  apparent  contradiction  in  the  accounts  of  the 
cure  of  Bartim^us,  near  Jericho,  bears  upon  the  circum- 
stances of  time  and  place.  St  Matthew,  who  in  this  too 
is  followed  by  St  Mark,  makes  the  occurrence  take  place 
at  the  departure  from  the  city,  or  rather  mentions  it  after ' 
he  had  spoken  of  the  departure  of  Jesus  and  his  disciples 
(ver.  29).  St  Luke,  in  his  more  exact  concatenation  of 
events,  which  is  evident  from  what  immediately  follows 
(xix.  1-10),  makes  it  happen  at  our  Lord's  approach  to 
Jericho.  The  solution  of  the  difficidty  is  easy.  St  Mat- 
the^v  does  not  ordinarily  occupy  himself  much  with  any 
rigorous  determination  of  time  or  place.  His  expression 
(ver.  29)  does  not  bear  immediately  on  the  account  of  the 
cure  of  the  blind  which  follows  it,  but  generally  to  the 
passing  of  Jesus  through  Jericho.  Then,  as  if  from  asso- 
ciation of  ideas^and  recollections,  he,  so  to  speak,  retraces 
his  steps,  and  relates  an  incident  that  had  occurred-  at 
that  same  time  before  Jericho.  St  Mark,  unless  in  the 
case  of  some  circumstance  having  an  important  bearing 
on  the  course  he  had  laid  out  for  himself,  does  not  ordi- 
narily make  any  change  in  the  tradition  handed  down  by 
St  Matthew.  St  Luke,  in  his  historical  exposition,  relates 
all  in  its  true  place. 


66  THE  FOUR  WITNESSES, 


III.  ST  MARK. 


As  the  first  of  our  Gospels  has  been  attributed  by  the 
consentient  voice  of  antiquity  to  St  Matthew,  so  has  the 
second,  in  like  manner,  been  ascribed  to  St  Mark.  This 
Evangelist,  the  disciple,  the  servant,  and  the  interpreter  of 
St  Peter,  as  he  is  designed  by  certain  ancient  fathers  of 
the  Church,  is  called  by  that  Apostle  himself  at  the  close 
of  his  first  Epistle  (ver.  13),  in  a  spiritual  and  evangelical 
sense,  his  son.  Indirectly,  therefore,  and  saving  always 
the  higher  guidance  of  the  Holy  Ghost,  this  Gospel  was 
compiled  under  the  manifest  influence — that  is,  according 
to  the  oral  testimony  and  personal  communications  of  St 
Peter,  and  in  this  sense  as  if  tmder  his  inspection;  just 
as  we  shall  hereafter  see  that  the  Gospel  of  St  Luke  was, 
in  like  manner,  composed  in  some  such,  though  a  diff'er- 
ently  modified,  connexion  with  St  Paul.  The  whole  of 
our  second  Gospel  bears  the  most  evident  marks  of  this 
leading  characteristic  of  its  author.  With  St  Matthew's 
Gospel  before  him,  St  Mark  wrote  his  own,  with  the  fur- 
ther aid  of 'St  Peter's  directions  and  elucidations.  Thus 
the  latter  is  the  fruit,  so  to  speak,  of  two  testimonies, 
which  meet,  coalesce,  and  mutually  confirm  each  other — 
the  testimony  of  St  Peter  and  that  of  St  Matthew.  We 
shall  best  begin  our  present  examination,  we  believe,  with 


ST  MARK.  67 

certain  passages  illustrative  of  the  very  intimate  relation- 
ship that  subsisted  between  the  Gospel  of  St  Mark  and 
the  Apostle  Peter, 

At  the  very  opening  of  this  Gospel  some  have  thought 
they  could  trace  a  certain  resemblance  to  a  discourse  of 
St  Peter's,  as  we  find  it  recorded  in  the  Acts  of  the 
Apostles  (x.  3.3j  &c.)  Both,  at  least,  make  the  Gospel,- 
history  commence  with  the  preaching  of  the  Baptist  (Mark/ 
i.  2).  A  comparison  of  these  passages  comprises  some- 
thing more  perhaps,  to  which  we  shaU  return  again,  but 
for  the  present  will  pursue  the  matter  no  further.  The 
intimate  relationship  between  our  second  Evangelist  and 
St  Peter  at  all  events  remains  evident.  We  often  find 
St  Peter  mentioned  specially  and  by  name,  and  in  more 
than  one  place  he  is  referred  to  as  an  eyewitness; — it 
is  only  in  St  Mark's  Gospel  that  we  find  him  specially 
named  in  circumstances  which  involved  any  thing  that 
particularly  interested  that  Apostle's  heart  or  memory. 
Thus,  for  example,  when  St  Mark  and  St  Luke  relate  in 
what  manner  our  Lord  was  sought  by  his  disciples  in  the 
solitary  place,  when  he  prayed  in  the  morning  very  early, 
the  former  makes  express  mention  of  Simon,  the  latter 
sj)eaks  of  the  ]?eople  generally. 

Makk  i.  35,  36.  Ltjice  iv.  42. 

And  in  the  morning,  rising  up        And  when  it  was  day,  he  de- 

a  great  while  before  day,  he  went  parted,    and   went   into    a    desert 

out,  and  departed  into  a  solitary  place  :  and  the  people  sought  hira 

place,    and    there    prayed.       And  (Gr.,  eTreCrjTow),   and   came    unto 

Simon,  and  they  that  were  loith  him,  him,  and  stayed  him,  that  he  should 

followed  after  him.     (In  the  Greek  not  depart  from  them, 
the  word  is    still  stronger :   /cart- 
bico^av,  hunted  after  him.) 

Here  it  is  clear  that  St  Mark  points  to  St  Peter  as  an 
(eyewitness  and  participant  in  what  took  place,  and  the 
original  authority  from  wliom  he  had  learned  this  detail. 


G8 


THE  FOUR  WITNESSES. 


In  the  narrative  of  the  fig-tree  that  was  cursed,  this  is 
still  more  evident  and  striking.  Among  other  details  by 
which  the  more  circumstantial  account  of  St  Mark  (xi. 
11-14  and  19-24)  differs  from  that  of  St  Matthew  (xxi. 
1 7-27),  we  find  this :  That  the  first  disciple  that  perceived 
the  drying  up  of  the  fig-tree,  and  made  an  exclamation 
about  it  to  our  Lord,  was  Peter. 


Matth.  xxi.  20. 

And  when  the  disciples  saw  it, 
they  marvelled,  saying,  How  soon 
is  the  fig-tree  withered  away  ! 


Makk  xi.  21. 
And  Peter ^    calling  to   remem- 
brance,   saith   nnto   him,    Master, 
behold    the    fig-tree   which    thou 
cursedst  is  withered  away. 

Is  it  not  also  as  if  from  the  mouth  of  St  Peter  that  St 
Mark  alone  gives  the  names  of  the  four  apostles  who  in- 
quire of  our  Lord  about  the  time  when  the  temple  was  to 
be  destroyed? 


Matth.  xxiv.  3. 
And  as  he  sat  upon 
the  mount  of  Olives, 
the  disciples  came  unto 
him  privately,  saying. 
Tell  us,  when  shall 
these  things  be  ? 


Mark  xiii.  3. 
And  as  he  sat  upon 
the  mount  of  Olives, 
over  against  the  tem- 
ple, Peter,  and  James, 
and  John,  and  An- 
di"ew,  asked  him  pri- 
vately, Tell  us,  when 
shall  these  things  be  ? 


Luke  xxi.  7. 
Some    asked,    say- 
ing. Master,  but  when 
shall  these  things  be? 


Least  of  all,  assuredly,  can  we  fail  to  recognise  St 
Peter's  instructions  and  influence  in  the  account  of  that 
Apostle's  denying  our  Lord,  which  in  St  Mark  alone  is 
related  with  that  strikingly  significant  circumstance, 
that  the  cock  crew  tiuice  before  the  Apostle's  conscience 
awoke  to  repentance,^  and  (not  without  an  allusion  to 
that  dreadful  moment)  the  expression  of  the  angel's  at 
t;he  time  of  the  resurrection,  which  again  we  find  only  in 
St  Mark  :  and  to  Petee  ! 


'  Matth.  xxvi.  34,  75 ;  Luke  xxii.  34,  fi]  ;  John  xiii.  33,  xviii.  27,  compared 
with  Mark  xiv.  30,  and  63,  72. 


ST  MARK.  60 

Mattii.  xxviii.  7.  M.vrk  xvi.  7. 

And  go   quickly,    and    tell   his        But  go  your  way,  tell  Ids  dis- 

disciples  that  he  is  risen  from  the  ciples  and   Petek   that  he  goeth 

dead ;  and  behold  he  goeth  before  before  you  into  Galilee, 
you  into  Galilee. 

Thus,  then,  the  Gospel  of  St  Mark  is  intimately  asso- 
ciated with  the  Apostle  St  Peter,  with  respect  to  whom 
we  find  in  it  the  most  touching  particulars  that  could 
affect  his  heart,  so  that  one  might  suppose  that  he  him- 
self had  written  it ;  those  only  being  excepted  which 
might  have  seemed  to  raise  St  Peter  too  much  above  the 
rest.  Thus,  for  example,  St  Mark  does  not  record  that 
St  Peter,  on  hearing  our  Lord's  voice,  walked  out  upon 
the  sea  in  the  memorable  night  so  circumstantially  de- 
scribed by  St  Matthew.^  It  was  because  his  doing  so, 
although  the  faith  and  courage  that  led  him  to  it  w^ere 
soon  after  alloyed  with  unbelief,  marked  him  out  per- 
sonally too  much  from  among  his  fellow-apostles. 

Yet  the  author  of  om-  second  Gospel  must  have  been 
intimately  associated  not  only  with  St  Peter,  but  quite 
as  particularly  with  St  Paul,  were  it  true,  as  is  now  gene- 
rally understood,  though  without  much  inquiry  or  suffi- 
cient attention  to  the  consequences  of  such  an  hypothesis, 
that  our  St  Mark,  St  Peters  son  in  the  faith,  was  the 
same  person  as  the  John  surnamed  Mark  whom  we  meet 
with  again  and  again  in  the  Acts  of  the  Apostles,  and  in 
St  Paul's  Epistles. 2  We  hope,  by  means  of  a  special 
inquiry  into  the  authorship  of  this  Gospel,  to  shew  anon 
how  directly  opposed  are  the  character  and  style  which 
it  exhibits,  to  all  that  is  told  us  of  John  Mark  in  the 
Acts  of  the  Apostles.  Meanwhile  we  think  it  enough  to 
remark  as  follows  :  first,  how  extremely  improbable  it  is 

'  Matth.  xiv.  28,  31,  and  Mai-k  vi.  48,  51. 

*  Acts  xii.  12,  xiii.  5,  1.3,  xv.  37,  3y  ;  Col.  iv.  10  ;  2  Tim.  iv.  11 ;  Phil.  ii.  4. 


) 


a. 


70  THE  FOUR  WITNESSES. 

that  one  and  the  same  Mark  should  be  found  either  simul- 
taneously, or  (which  is  hardly  possible)  alternatively, 
holding  the  same  relations  with  both  the  Apostles  Peter 
and  Paul,  men  so  distinct  and  so  remote  from  each  other 
in  their  apostolical  calling  and  operations  ;  secondly,  that 
similarity  of  name  does  not  in  the  slightest  degree  prove 
identity  of  person.  Let  us  recollect,  for  example,  the  list 
of  the  Apostles,  which,  in  a  catalogue  of  twelve  persons, 
presents  no  fewer  than  thrice,  two  persons  bearing  the 
same  name — (two  Simons,  two  Jameses,  and  two  Judases) ; 
whilst,  in  the  third  place,  antiquity,  which  ascribes  our 
Gospel  to  St  Mark  the  son  of  Peter,  does  not  give  us  any 
reason  to  suppose  that  it  ever  considered  him  as  the  same 
Mark  whom  St  Paul  much  rather  distinguishes  than 
identifies  with  our  Evangelist,  by  qualifying  his  name 
with   the   addition,  "sister's    son    to    Barnabas. — (Col. 

But  setting -^sidelhis  question  for  the  present,  we  now 
proceed  to  occupy  ourselves  exclusively  with  the  exami- 
nation of  the  particular  character  which  is  presented  to 
us  by  the  Gospel  second  in  rank  among  the  four,  and  by 
which  it  differs  from  its  two  fellow  synoptical  Gospels  in 
a  far  more  important  and  peculiar  manner  than  has  long, 
we  suspect,  been  imagined.  In  order  to  have  a  first 
general  idea  of  this  essential  difference,  we  shall  again 
avail  ourselves  of  the  simple  method  of  comparison 
among  some  parallel  narratives,  as  they  appear  in  St 
Mark,  and  the  first  and  third  Evangelist.  Let  us  read 
for  this  purpose,  and  in  this  manner,  the  narrative  of  the 
transfiguration  on  the  mount,  as  found  in  the  three  first 
Gospels,  preceded  by  that  of  the  apostolical  confession 
respecting  the  Messiahship  of  Jesus,  and  followed  by  the 
account  of  the  healing  of  the  lunatic  child. 


ST  MAKK. 


71 


Matth.  xvi.  13. 

When  Jesus  came 
into  the  coasts  of 
Civsarea  Philippi,  he 
asked  his  disciples, 
saying,  Whom  do  men 
say  that  I  the  Son  of 
man  am?  14.  And 
they  said,  Some  say 
that  thon  art  John  the 
Baptist ;  some,  Elias  ; 
and  others,  Jeremias, 
or  one  of  the  prophets. 
15.  He  saith  unto 
them,  But  whom  say 
ye  tliat  I  am?  16. 
And  Simon  Peter  an- 
swered and  said.  Thou 
art  the  Christ,  tlie  Son 
of  the  living  God.  17. 
And  Jesus  answered 
and  said  unto  him, 
Blessed  art  thou,  Simon 
Barjona  ;  for  flesh  and 
blood  hath  not  reveal- 
ed it  unto  thee,  but 
my  Father  which  is  in 
heaven.  18.  And  I 
say  also  unto  thee  that 
thou  art  Peteus,  and 
upon  this  petra  I  will 
build  my  Church  ;  and 
the  gates  of  hell  shall 
not  prevail  against  it. 
19.  And  I  will  give 
unto  thee  the  keys  of 
the  kingdom  of  hea 
ven ;  and  whatsoever 
thou  shalt  bind  on 
earth  shall  be  bound 
in  heaven  :  and  what- 
soever thou  shalt  loose 
on  earth  shall  be  loosed 
in  heaven. 

20.  Then  charged 
he  his  disciples  that 
they  should  tell  no 
man  that  he  was  Jesus 
the  Christ 


Mark  viii.  27. 
And  Jesus  went 
out,  and  his  disciples, 
into  the  towits  of  Caisa- 
rea  Philippi :  and  by 
the  way  he  asked  his 
disciples,  saying  unto 
to  them,  Whom  do 
men  say  that  I  am? 
28.  And  they  answer- 
ed, John  the  Baptist; 
but  some  say  Elias ; 
and  others,  one  of  the 
prophets.  29.  And  he 
saith  unto  them,  But 
whom  say  ye  that  I 
am?  And  Peter  an- 
swereth  and  saith  unto 
him.  Thou  art  the 
Christ. 


Luke  ix.  18. 
And  it  came  to 
pass,  as  he  was  alone 
praying.,  his  disciples 
were  with  him :  and 
he  asked  them,  saying. 
Whom  say  the  people 
that  I  am?  19.  They 
answeruig  said,  John 
the  Baptist ;  but  some 
say  Elias ;  and  others 
say  that  one  of  the  old 
prophets  is  risen  again 
20.  He  said  unto  them, 
But  whom  say  ye  that 
I  am  ?  Peter  answer- 
ing said,  the  Christ  of 
God. 


30.  And  he  charg- 
ed them  sharply,  that 
they  should  tell  no  man 
of  him. 


21.  And  he  straitly 
charged  them,  and  com- 
manded them  to  tell  no 
man  that  thing. 


72 


THE  FOUR  WITNESSES. 


21.  From  that  time 
forth  began  Jesus  to 
sheiv  uuto  his  dis- 
ciples, fiow  that  he 
must  go  into  Jerusalem 
aud  suffer  many  things 
of  the  elders  and  chief 
priests  and  scribes, 
and  be  killed  and  be 
raised  again  the  third 
day. 

22.  Then  Peter  took 
him,  and  began  to  re- 
buke him,  saying^  Be 
it  far  from  thee.  Lord: 
this  shall  not  be  unto 
thee.  23.  But  he  turn- 
ed and  said  unto  Peter, 
Get  thee  behind  me, 
Satan,  thou  art  an 
offence  unto  me ;  for 
thou  savourest  not  the 
things  that  be  of  God, 
but  those  that  be  of 
men. 

24.  Then  said  Jesus 
unto  his  disciples.  If 
any  man  will  come 
after  me,  let  him  deny 
himself,  and  take  up 
his  cross,  and  follow 
me. 


25.  For  whosoever 
will  save  his  life,  shall 
lose  it  :  and  whoso- 
ever will  lose  his  life 
for  my  sake,  shall  find 
it.  26.  For  what  is  a 
man  profited,  if  he  shall 
gain  the  whole  world, 
and  lose  his  own  soul  ? 
or  what  shall  a  man 
give  in  exchange  for 
his  soul?  27.  For  the 
Son  of  man  shall  come 
in  the  glory  of  his 
Father  with  his  angels, 


31.  And  he  began 
to  teach  them  that  the 
Son  of  man  must  suffer 
many  things,  and  be 
rejected  of  the  elders, 
and  of  the  chief  priests 
and  scribes,  and  be 
killed,  and  after  three 
days  rise  again. 


22.  Saying,  The  Sou 
of  man  must  suffer 
many  things  and  be  re- 
jected of  the  elders, 
and  chief  priests  aud 
scribes,  and  be  slain 
and  be  raised  the  third 
day. 


32.  And  he  spake 
that  saying  openly. 
And  Peter  took  him, 
aud  began  to  rebuke 
him.  33.  But  when 
he  had  turned  about, 
and  looked  on  his 
discijjles,  he  rebuked 
Peter,  saying,  Get  thee 
behind  me,  Satan  :  for 
thou  savourest  not  the 
things  that  be  of  God, 
but  the  thmgs  that  be 
of  men. 

34.  And  lohen  he 
had  called  the  people 
unto  him  with  his  dis- 
ciples also,  he  said  unto 
them,  Whosoever  will 
come  after  me,  let  him 
deny  himself,  and  take 
up  his  cross,  and  follow 
me. 

35.  For  whosoever 
will  save  his  life  shall 
lose  it ;  but  whoso- 
ever shall  lose  his  life 
for  my  sake  and  the 
gospePs,  the  same  shall 
save  it.  36.  For  what 
shall  it  profit  a  man,  if 
he  shall  gain  the  whole 
woi'ld,  and  lose  his 
own  soul?  37.  Or 
what  shall  a  man  give 
in  exchange  for  his 
soul?  38.  Whosoever 
therefore        shall       be 


23.  And  he  said  to 
them  all,  If  any  man 
will  come  after  me*,  let 
him  deny  himself,  and 
take  up  his  cross  daily, 
and  follow  me.  24.  For 
whosoever  will  save  his 
life  shall  lose  it :  but 
whosoever  wiU  lose  his 
life  for  my  sake,  the 
same  shall  save  it. 
25.  For  what  is  a  man 
advantaged,  if  he  gain 
the  whole  world,  and 
lose  himself,  or  be  cast 
away?  26.  For  w'/<o- 
soever  shall  be  ashamed 
of  me  and  of  my  rcords, 
of  him  shall  the  Son  of 
man  be  ashamed,  when 
he  shall  come  in  his 
own  glory,  and  in  his 
Father's,  and  of  the 
holy  angels. 


ST  MARK.  73 

and  then  he  shall  re-    ashamed  of  me  and  of 

ward    every  man    ac-    my  words  in  tliis  adul- 

cording  to  his  works.  terous  and  sinful  ge- 
neration ;  of  him  also 
shall  the  Son  of  man 
be  ashamed^  when  he 
Cometh  in  the  glory  of 
his  Father  with  the 
holy  angels. 

What  in  this  comparative  view  of  the  three  narratives 
particularly  distinguishes  St  Mark,  seems  at  first  sight 
of  little  importance.  Here  it  is  a  single  word,  there  a 
short  parenthesis ;  sometimes  a  slight  circumstance,  or 
even  no  more  than  a  simple  accentuation,  giving  increas- 
ed emphasis  to  what  is  said.  But  these  diversities  or 
additions,  on  being  examined  more  narrowly,  impart  a 
striking  air  of  life  to  what  he  says  ;  they  are  of  special 
importance  or  interest  in  their  bearing  on  the  locality 
or  on  the  fact  brought  before  us,  in  its  most  touching 
details ;  and  they  often  strike  home  to  the  heart  and  the 
conscience. 

Certainly  we  have  a  diversity  of  little  importance  in 
itself  where  St  Mark  (v.  27)  speaks  of  the  toivns  of 
Cesarea  Philippi,  while  St  Matthew  has  employed  the 
more  general  term  coasts.  But  does  not  this  mention  of 
toivns  at  once  give  a  more  lively  colour  to  the  narrative, 
by  placing  us  instantly  in  the  midst  of  the  busy  throng "? 
And  just  so  also  when  St  Mark  (at  the  same  verse)  adds 
these  words,  by  the  luay — does  not  that  simple  addition 
transport  us  with  all  the  more  life  into  the  midst  of  all 
that  was  seen  and  done  on  that  occasion  ? 

He  abridges,  on  the  other  hand,  not  less  characteristic- 
ally, where  St  Matthew,  from  his  Israelitic  point  of  view, 
mentions  Jeremiah  by  name  among  the  prophets  (v.  14), 
because    that   prophet  was  very  particularly    esteemed 


74  THE  FOUR  WITNESSES. 

among  the  Jews  in  the  time  of  the  Apostles.  St  Mark 
(ver.  28),  with  a  different  aim,  and  writing  more  specially 
for  the  Christians  among  the  Gentiles,  contents  himself 
with  naming  Elias  and  the  prophets  in  general.  In  this 
he  is  followed  bj  St  Luke  (ver.  19).  In  like  manner, 
St  Mark  first,  and  then  St  Luke,  abridge  the  words  of  St 
Peter's  confession  as  we  read  them  in  St  Matthew,  who 
gives  them  with  greater  fulness,  owing  to  the  position  he 
held  as  prophetical  apostle  and  colleague  of  St  Peter. 
The  whole  of  our  Lord's  address  to  St  Peter  (in  St  Mat- 
thew 17,  19),  is  not  repeated  in  St  Mark,  for  reasons 
already  given.  For  our  Lord's  command  (Matth.  ver.  20) 
St  Mark  employs  a  particularly  strong  expression  :  he 
^fem^  charged  them ;  in  which,  also,  he  is  imitated  by 
St  Luke.  In  foretelling  our  Lord's  passion,  St  Matthew 
gives  most  prominence  to  the  place  where  Jesus  was  to 
suffer,  Jerusalem;  St  Mark  here,  too,  followed  by  St 
Luke,  gives  prominence  to  the  reprobation  that  woiUd 
signalize  that  passion.  The  rebuke  addressed  to  St  Peter 
is  distinguished  anew  in  St  Mark  by  a  striking  feature 
(ver.  33) :  Jesus  turned  about  and  looked  on  all  his 
DISCIPLES  when  he  rebuked  Peter.  The  apostle  that  had 
been  set  before  them  all  as  an  example  in  his  confession 
and  in  his  zeal,  was  to  be  all  the  more  confounded  when 
he  allowed  his  precipitation  or  human  feelings  to  carry 
him  too  far.  Here  we  discover  anew  the  close  connexion 
subsisting  between  this  Gospel  and  the  Disciple  whom 
such  traits  concern. 

Then,  where  St  Matthew  speaks  of  the  disciples  (ver.  24), 
St  Mark  (ver.  34)  adds  the  people,  when  those  words  were 
uttered :  If  any  one  will  come  after  me,  let  him  deny  himself. 
St  Luke  (ver.  23)  here  inserts  all.  The  word  Gospelis  not 
so  familiar  a  term  with  any  of  the  Evangelists  as  with  St 


ST  MARK. 


75 


Mark.i  He  uses  it  here,  also  (ver.  35),  in  immediate  con- 
nexion with  om-  Lord's  person,  for  my  sake  and  the  Gos- 
pel's. Finally,  he  connects,  in  an  impressive  manner,  the 
confessing  of  the  Son  of  man  at  this  present  time  with  the 
glory  of  his  coming.^  St  Luke  (ver.  26)  adopts  from  St 
Mark  this  supplement  to  St  Matthew's  words ;  but  the 
forcible  and  solemn  expression,  in  this  adulterous  and 
sinful  generation,  is  found  only  in  St  Mark's  Gospel. 

We  now  continue  the  narrative  of  the  synoptical  Evan- 
gelists, where  we  find  each  describe  in  his  own  several 
style  the  transfiguration  on  the  Mount. 


Matth.  xvi.  28. 

Veiily  I  say  unto 
you,  There  be  some 
standing  here,  which 
shall  not  taste  of 
death,  till  they  see  the 
Son  of  man  coming  in 
his  kingdom,  xvii.  1. 
And  after  six  days 
Jesus  taketh  Peter, 
James,  and  John  his 
brother,  and  bringeth 
them  up  into  an  high 
mountain  apart.  2. 
And  was  transfigured 
before  them :  and  his 
face  did  sliine  as  the 
sun,  and  his  raiment 
was  white  as  the  light. 
3.  And,  behold,  there 
appeared  unto  them 
Moses  and  Elias  talk- 
ing with  them.  4. 
Then  answered  Peter, 
and  said  unto  Jesus, 
Lord,  it  is  good  for  us 
to  be  here :  if  thou 
wilt,  let  us  make  here 
three  tabernacles ;  one 
for  thee,  and  one  for 


iLvEK  ix.  1. 
And  he  said  unto 
them.  Verily  I  say  unto 
you.  That  there  be 
some  of  them  that 
stand  here,  which  shall 
not  taste  of  death,  till 
they  have  seen  the 
kingdom  of  God  come 
with  power.  2.  And 
after  six  days  Jesus 
taketh  with  him  Peter, 
and  James,  and  John, 
and  leadeth  them  up 
into  an  high  mountain 
apart  by  themselves ; 
and  heAvas  transfigured 
before  them.  3.  And 
his  7'aiment  became 
shining,  exceeding  ivhite 
as  snow ;  so  as  no  fuller 
on  earth  can  white  them. 
4.  And  there  appeared 
unto  them  Ellvs  with 
Moses  :  and  they  were 
talking  with  Jesus.  5. 
And  Peter  answered 
and  said  to  Jesus, 
Rabbi,  it  is  good  for 
us  to  be  here  :  and  let 


Luke  ix.  27. 
But  I  tell  you  of 
a  truth,  there  be  some 
standing  here  which 
shall  not  taste  of  death, 
till  they  see  the  king- 
dom of  God.  28.  And 
it  came  to  pass  about 
an  eight  days  after 
these  sayings,  he  took 
Peter,  and  John,  and 
James,  and  went  up 
into  a  mountain  to 
pray.  29.  And  as  he 
prayed,  the  fashion  of 
his  countenance  was 
altered,  and  his  rai- 
ment was  white  and 
glistering.  30.  And, 
behold,  there  talked 
with  him  two  men, 
which  were  Moses  and 
Elias  :  31.  Who  ap- 
peared in  glory,  and 
spake  of  his  decease 
which  he  should  accom- 
plish at  Jerusalem. 
32.  BiU  Peter  and 
they  that  were  with  him 
were  heavy  with  sleep ; 


'  i.  1,  14,  15,  viii.  35,  x.  29,  xiii.  10,  xvi.  15. 
'^  Compare  Romans  ix.  9,  10. 


7Q 


THE  FOUR  WITNESSES. 


Moses,    and    one    for 
Elias. 


5.  While  he  yet 
spake,  behold,  a  bright 
cloud  overshadowed 
them :  and  behold  a 
voice  out  of  the  cloud, 
which  said.  This  is  my 
beloved  Son,  in  whom 
I  am  well  pleased; 
hear  ye  him.  6.  And 
when  the  disciples 
heard  it,  they  fell  on 
their  face^  and  were 
sore  afraid.  7.  And 
Jesus  came  and  touched 
them,  and  said,  Arise, 
and  be  not  afraid.  8. 
And  Avhen  they  had 
lifted  up  their  eyes, 
they  saw  no  man,  save 
Jesus  only.  9.  And 
as  they  came  down 
from  the  mountain,  Je- 
sus charged  them,  say- 
ing, Tell  the  vision  to 
no  man,  imtil  the  Son 
of  man  be  risen  again 
from  the  dead. 

10.  And  his  dis- 
ciples asked  him,  say- 
ing. Why  then  say  the 
scribes  that  Elias  must 
first  come?  11.  And 
Jesus  answered  and 
said  unto  them,  Elias 


us  make  three  taber- 
nacles ;  one  for  thee, 
and  one  for  Moses,  and 
one  for  Elias.  G.  For 
he  wist  not  what  to 
say  ;  for  they  were 
sore  afraid. 


7.  And  there  was 
a  cloud  that  over- 
shadowed them :  and 
a  voice  came  out  of  the 
cloud,  saying,  This  is 
my  beloved  Son  :  hear 
him.  8.  And  suddenly 
when  they  had  looked 
round  about.,  they  saw 
no  man  any  more,  save 
Jesus  only  with  them- 
selves. 9.  And  as 
they  came  down  from 
the  mountain,  he 
charged  them  that  they 
should  tell  no  man 
what  things  they  had 
seen,  till  the  Son  of 
man  were  risen  from 
the  dead.  10.  And 
they  kept  that  saying 
with  themselves.,  ques- 
tioning one  with  an- 
other what  the  rising 
from  the  dead  should 
mean. 

11.  And  they  ask- 
ed him,  saying.  Why 
say  the  scribes  that 
Elias  must  first  come  ? 
12.  And  he  answered 
and  told  them,  Elias 
verily  cometh  first,  and 


and  when  they  were 
awake  they  saw  his 
glory,  and  the  two  men 
that  stood  ivith  him. 
33.  And  it  came  to 
pass,  as  they  departed 
from  him,  Peter  said 
unto  Jesus,  Master,  it 
is  good  for  us  to  be 
here  :  and  let  us  make 
three  tabernacles  ;  one 
for  thee,  and  one  for 
Moses,  and  one  for 
Elias  :  not  knowing 
what  he  said. 

34.  While  he  thus 
spake,  there  came  a 
cloud  and  oversha- 
doAved  them  :  and  they 
feared  as  they  entered 
into  the  cloud.  35. 
And  there  came  a 
voice  out  of  the  cloud, 
saying.  This  is  my  be- 
loved Son  :  hear  him. 
36.  And  when  the 
voice  was  past,  Jesus 
was  found  alone.  And 
they  kept  it  close,  and 
told  no  man  in  those 
days  a7iy  of  those  things 
which  they  had  seen. 


ST  MARK,  1^ 

truly  shall  first  come,  restoreth    all    things ; 

aud  restore  all  things,  and   how  it  is  written 

12.    But    I    say   unto  of  the  Son  of  man,  that 

you.     That    Elias    is  he   must   suffer  many 

come  already,  and  they  things,  and   be  set  at 

knew     him     not,    but  nought.    13.  But  I  say 

have    done    unto    him  unto  you,  That  Elias 

whatsoever  they  listed,  is    indeed    come,    and 

Likewise  shall  also  the  they  have    done  unto 

Son  of  man  stiffer  of  him   Avhatsoever    they 

them.      13.    Then  the  listed,  as  it  is  written 

disciples        understood  of  him. 
that  he  spake  unto  them 
of  John  the  Baptist. 

Bj  merely  running  over  this  threefold  narrative,  we  see 
clearly  enough  how  each  of  our  Evangelists  relates  what 
happened  in  accordance  with  the  several  points  of  view 
which  we  have  repeatedly  ascribed  to  them.  St  Mat- 
thew supplies  the  groundwork ;  St  Mark  and  St  Luke 
repeat  so  far  the  most  necessary  parts  of  their  predeces- 
sors, so  far  assume  these  as  known,  and  then  complete 
them  by  adding  details,  in  which  their  several  characters 
imequivocally  come  out.  For  example,  St  Luke  indicates 
that  important  particular — that  the  transfiguration  of 
Jesus  took  place  while  he  prayed.  But  let  us  confine 
om'selves  to  what  is  special  in  St  Mark.  Here,  too,  it  is 
not  so  much  new  facts  that  we  find,  as  quite  a  peculiar 
way  of  representing  things  already  known.  Slight  inser- 
tions, and  diff"erences  at  first  sight  almost  imperceptible, 
erelong  impart,  on  a  careful  comparison,  quite  a  different 
colouring  from  that  of  St  Matthew.  Thus  (ver.  2),  he 
adds  the  expression  by  themselves,  which  gives  clearness 
and  force  to  the  meaning.  St  Matthew  presents  to  us 
the  transfiguration  in  a  brilliant  and  poetical  manner, 
comparing  it  with  the  sun  and  the  light  (ver.  2).  St 
Mark,  by  an  expression  less  elevated  indeed,  but  all  the 
more  racy  from  its  very  simplicity,  as  taken  from  the 


78 


THE  FOUR  WITNESSES. 


language  of  ordinary  life  :  His  raiment  became  shining, 
exceeding  ivhite  as  snow,  so  as  no  fuller  on  earth  can  white 
them  (ver.  3).  St  Matthew,  in  St  Peter's  address  to 
Jesus,  makes  him  say  Lord!  St  Mark  (ver.  5)  has  the 
more  characteristic  and  correct  word,  Rabbi,  translated 
by  St  Luke  (ver.  33)  by  that  of  Master.  In  St  Mark, 
the  artless  statement  of  the  ignorance  of  the  disciples  is 
evidently  taken  as  if  from  the  mouth  itself  of  an  eye- 
witness— that  is,  no  doubt,  of  St  Peter  And  they  kept 
that  saying  luith  themselves,  questioning  one  with  another 
what  the  rising  of  the  dead  should  mean. — Finally,  when 
he  mentions  our  Lord's  predicted  and  impending  suffer- 
ings, he  again  expressly  speaks  of  his  being  set  at  naught 
(ver.  12). 

What  immediately  follows  the  account  of  our  Lord's 
transfigm-ation,  as  given  by  the  three  synoptical  Evan- 
gelists, brings  out  their  several  characteristics,  that  of  St 
Mark  especially,  into  still  stronger  relief. 


Matth.  xvii.  14. 

And  when  tliey  were 
come  to  the  multi- 
tude, there  came  to 
him  a  certain  man 
kneeling  doicn  to  Idm^ 
aitd^aying^  15.  Lord, 
have  mercy  on  ray  son  ; 
for  he  is  luuatick,  and 
sore  vexed :  for  oft- 
times  he  folleth  into  the 
fire,  and  oft  into  the 
water.  16.  And  I 
brought  him  to  thy  dis- 
ciples, and  they  could 
not  cure  him.  17.  Then 
Jesus  answered  and 
said,  0  faithless  and 
perverse  generation, 
how  long  shall  I  be 
with    you?   how    long 


Makk  ix.  14. 
And  when  he  came 
to  his  disciples,  he  saw 
a  great  multitude  about 
them,  and  the  scribes 
questioning  with  them. 
15.  And  straightway 
all  the  people^  when 
they  belield  him,  were 
greatly  amazed,  and, 
running  to  him,  saluted 
him.  16.  Aiid  he 
ashed  the  scribes,  What 
question  ye  with  them  ? 
17.  And  one  of  the  mul- 
titude answered  and 
said,  Master,  I  have 
brought  unto  thee  my 
son,  which  hath  a 
dumb  spirit;  18.  And 
Avhcrcsocvcr  he  takoth 


Luke  ix.  37. 
And  it  came  to 
pass  that  on  the  next 
day,  when  they  were 
come  down  from  the 
hill,  much  people  met 
him.  38.  And,  be- 
hold, a  man  of  the 
company  cried  out, 
saying.  Master,  I  be- 
seech thee,  look  upon 
my  son  :  for  he  is  mine 
only  child.  39.  And, 
lo,  a  spirit  takcth  him, 
and  he  suddenly  crieth 
out ;  and  it  teareth 
him,  that  he  foameth 
again :  and,  bruising 
him,  hardly  departeth 
from  him.  40.  And  I 
besought  thy  disciples 


ST  MARK. 


79 


shall    I    suffer    you? 
bring  him  hither  to  me. 


18.  Aud  Jesus  re- 
buked the  devil,  and 
he  departed  out  of  him ; 
and  the  child  was  cm-ed 
from  that  very  Iiom*. 


him,  he  teareth  him: 
and  he  foameth  and 
gnasheth  with  his  teeth^ 
and  pineth  away:  and 
I  spake  to  thy  disciples 
that  they  should  cast 
him  out ;  and  they 
could  not.  19.  He 
answereth  them,  and 
saith,  0  faithless  gene- 
ration, hoTV  long  shall 
I  be  with  you?  how 
long  shall  I  suffer  you  ? 
Bring  him  unto  me. 

20.  And  they  brought 
him  imto  him  :  and 
when  he  saw  him, 
straightway  the  spirit 
tare  him;  and  he  fell 
on  the  ground,  and 
wallowed,  foaming. 
21.  And  he  asked  his 
father,  Hoiv  long  is  it 
ago  since  this  came  unto 
himf  And  he  said, 
Of  a  child.  22.  And 
ofttimes  it  bath  cast 
him  into  the  fire,  and 
into  the  waters,  to  de- 
stroy him :  but  if  thou 
canst  do  any  thing, 
have  compassion  on 
us,  and  help  us.  23. 
Jesus  said  unto  him, 
If  thou  canst  believe, 
cdl  things  are  possible 
to  him  that  believeth. 
24.  And  straightway 
the  father  of  the  child 
cried  out,  and  said 
with  tears.  Lord,  I  be- 
lieve, help  thou  mine 
unbelief.  25.  When 
Jesus  saw  that  the 
people  came  running 
together,  he  rebuked 
the  foul  spirit,  saying 
unto  him.    Thou  dumb 


to  cast  him  out ;  and 
they  could  not.  41. 
And  Jesus  answering, 
said,  0  faithless  and 
pei'verse  generation, 
how  long  shall  I  be 
with  you,  and  suffer 
you?  Bring  thy  son 
hither. 


42.  And  as  he 
was  yet  a  coming,  the 
devil  thi'ew  him  down, 
and  tare  him.  And 
Jesus  rebuked  the  im- 
clean  spirit,  and  healed 
the  child,  and  delivered 
him  again  to  his  father. 


80  THE  FOUR  WITNESSES. 

and     deaf    spirit^      I 

charge  thee,  come  out  of 

him,  and  enter  tio  more 

into    him.      26.    And 

the   spirit    cried,    and 

rent    him    sore,     and 

came  out  of  him :  and 

he   was   as   one  dead; 

insomuch     that     m,any 

said.  He  is  dead.    But 

Jesus  took  him  by  the 

hand,    and    lifted  him 

up  ;  and  he  arose. 
19.  Then   came  the         28.   And    when    he         43.    And  they  were 
disciples  to  Jesus  apart,    was     come     into     the    all  amazedat  the  mighty 
and    said,  Why  could    liouse,     his     disciples    power  of  God. 
not  we  cast  him  out?    asked    him    privately, 

20.  And  Jesus  said  Why  could  not  we  cast 
unto  them.  Because  of  him  out?  29.  And 
your  unbelief:  for  he  said  unto  them.  This 
verily  I  say  unto  you,  kind  can  come  forth  by 
If  ye  have  faith  as  a  nothing  but  hj  prayer 
grain  of  mustard  seed,    and  fasting. 

ye  shall  say  unto  this 
mountain.  Remove 

hence  to  yonder  place, 
and  it  shall  remove  ; 
and  nothing  shall  be 
impossible    unto     you. 

21,  Howbeit  this  kind 
goeth  not  out  but  by 
prayer  and  fasting. 

.  Here  surely,  if  any  where,  the  special  character  of  St 
Mark's  Gospel,  even  on  a  very  superficial  comparison 
■v  \with  the  other  two,  discovers  itself  in  his  talent  for  minute 
and  scenic  description,  and  in  the  introduction  of  many 
details  which  St  Matthew,  in  accordance  with  the  nature 
of  his  general  design,  omits  mentioning.  Thus  St  Mark 
alone,  or  at  least  first,  records  the  contestaitie«  between 
the  scribes  and  the  disciples  who  could  not  cure  the  lunatic 
(ver.  14),  and,  in  the  midst  of  the  strife  thus  caused 
among  the  people,  the  arrival  of  Jesus,  to  whom  they 
run,  and  wliom  they  i^alute,  that  is,  Melcome  (ver.  15)  as 


ST  MARK.  8] 

the  well-known  and  mighty  Deliverer ;  the  question  put 
by  Jesus  to  the  scribes  (ver.  16),  followed  by  the  answer 
of  that  one  man  of  the  multitude  who  was  chiefly  inte- 
rested, namely  the  father  of  the  child  that  was  jDOssessed 
(ver.  1 7) ;  the  full,  precise,  and  graphic  description  of  the 
malady  and  its  symptoms,  both  from  his  father's  mouth 
(ver,  18),  and  by  the  narrator  himself  on  the  child  being 
brought  to  Jesus  (ver.  20).  Some  of  these  details,  it  is 
true,  have  been  adopted  by  St  Luke,  yet  with  a  constant 
adherence  to  his  own  manner,  and  so  that  the  two  Gos- 
pels can  nowise  be  confounded,  the  moment  we  compare 
the  characteristic  features  that  distinguish  them.  The 
description,  in  particular,  of  the  attacks  suffered  by  the 
possessed  child  (ver.  18-20),  is  presented  by  our  second 
Evangelist  wdtli  a  choice  and  force  of  expression  that  give 
us  an  insight  not  only  into  the  style,  but  into  the  whole 
tone  and  bent  of  his  mind  and  spirit.  So  vigorous  a  con- 
ception of  the  incidents  he  describes,  gives  evidence  of  a 
powerfid  soul,  of  a  descriptive  talent,  remarkable  at  once 
for  its  justness  and  freshness,  and  of  a  mind  thoroughly 
penetrated  with  every  trait  in  an  object  that  intensely 
interests  it.  Mark  how  rich  in  appropriate  and  expres- 
sive terms  is  the  passage  before  us!  The  foul  spirit 
tears  (pnaa-ei)  the  possessed  person,  who  thereupon  foams 
{d(f)pl^€i),  sa\d  gaasheth  with  his  teeth  {rpl^et  Tov<i  o86vTa<i), 
and  pineth  away  {^rjpaiverat) ;  anon  the  spirit  teareth  him 
{(xirapaa-aet),  and  the  possessed  person /a/Zs  o/i  the  ground, 
and  wallows,  foaming  {KykUrai  dcfypl^cov) ;  he  afterwards 
reiterates  this  tearing  of  the  child  (ver.  26),  the  spirit 
cried,  and  rent  him  sore  {Kpd^av  Kat  aTrapd^av),  and  came 
out  of  him.  St  Matthew,  as  we  have  remarked,  has 
nothing  of  all  this,  and  St  Luke  adopts  several  of  its 
traits,  yet  evidently  in  a  manner  suited  to  the  peculiarly 

F 


82  THE  FOUR  WITNESSES. 

historical  cast  of  liis  Gospel,  and  with  such  a  modification 
of  St  Mark's  fulness  of  expressions,  as  leaves  the  latter 
exclusive  master  of  the  pictorial  and  the  scenic  in  describ- 
ing what  took  place.  We  would  further  remark,  that 
St  Luke,  the  physician,  speaks  more  of  the  internal 
effects  of  the  foul  spirit  on  the  constitution  of  his  victim 
(ver.  39) :  hniising  him  (or  rather,  imuardly  oppressing, 
excruciating  him,  awTpi/Sov),  he  hardly  departeth  from  him; 
while  St  Mark  represents  the  phenomena  purely  from  his 
outward  and  visible  point  of  view.  Then  our  Evangelist 
is  absolutely  the  only  one  that  reports  the  conversation  of 
Jesus  with  the  father  of  the  possessed  person — a  conver- 
sation full  of  the  most  striking  and  instructive  details ; 
first,  those  touching  words — hut  if  thou  canst  do  any  thing 
(ver.  22),  and  the  serious  yet  encouraging  answer  made 
by  Jesus,  If  thou  canst  believe,  all  tilings  are  possible 
to  him  that  believeth ; — then  the  father's  exclamation  (ver, 
24),  And  straightway  the  father  of  the  child  cried  out, 
and  said  with  tears,  Lord,  I  believe,  help  thou  mine  un- 
belief! Finally  (ver.  25-27),  we  have  the  expulsion  by 
the  powerful  word  of  Jesus;  but  with  this  interesting 
particular,  that  our  Lord,  when  he  saw  the  people  come 
running  together,  now,  as  was  his  wont,  avoiding  all  use- 
less display,  hastened  to  perform  the  cure.  Last  of  all, 
the  description  that  then  follows,  places  in  still  stronger 
relief  what  gave  so  much  impressiveness  to  the  whole 
affair — the  violence  of  the  foul  spirit  on  the  one  hand, 
and  the  power  of  the  Saviour  on  the  other  :  the  child  be- 
came as  dead,  so  that  many  said.  He  is  dead.  But  Jesus 
took  him  up,  and  lifted  him  by  the  hand;  and  he  arose. 
The  question  put  by  the  disciples,  why  they  could  not 
cast  out  the  unclean  spirit,  had  been  already  recorded  by 
St  Matthew,     To  that  St  Mark  simply  but  significantly 


ST  MARK.  SH 

adds  (ver.  28),  that  the  question  was  put  after  Jesus  had 
come  into  the  house.  In  our  Lord's  answer,  St  Matthew 
(ver.  20)  introduces  a  sentence  which  ought  historically 
to  be  placed  elsewhere.  St  Mark,  accordingly,  leaves  it 
out  here,  and  retains  (ver.  29)  those  words  only  which  St 
Matthew  has  likewise  placed  at  the  close  (ver.  20).  St 
Luke,  in  what  we  shall  erelong  see  to  be  his  peculiar 
manner,  concludes  his  narrative  at  an  earlier  stage  with 
the  glorification  of  God  (ver,  43). 

Thus  far,  then,  have  we  been  able  to  obtain  a  general 
idea  of  the  distinctive  character  of  St  Mark's  Gospel. 
Let  us  now  proceed  to  take  a  closer  view  of  it,  and  mark 
what  are  the  grand  special  peculiarities  that  characterise 
it,  with  the  view  of  deducing  from  these  some  important 
consequences  bearing  immediately  on  the  object  of  this 
work. 

St  Mark's  Gospel,  compared  first  of  all  with  St 
Matthew's,  is  distinguished  at  once,  on  the  one  hand,  by 
a  very  manifest  curtailment ;  and  on  the  other,  still  more 
remarkably,  by  a  ^'aier  fulness  in  the  development  of 
what  he  retains.  In  this  latter  respect,  much  more  than 
in  the  former,  our  Evangelist  is  followed  by  St  Luke, 
who,  generally  speaking,  augments  St  Matthew's  narra- 
tions with  not  a  few  additions  of  various  sorts. 

Let  us  see,  first,  in  what  the  curtailments  observed  in 
St  Mark  mainly  consist.  Many  sayings,  sentences,  quo- 
tations, chiefly  from  the  prophets,  narrations,  whole  chap- 
ters, occur  either  in  St  Matthew,  or  in  St  Luke  and  St 
Matthew  together,  which  are  nowhere  to  be  found  in  St 
Mark.  Thus,  for  example,  we  find  nothing  in  St  Mark 
relating  to  our  Lord's  conception,  birth,  or  infancy,  the 
annunciation  and  the  birth  of  St  John  the  Baptist,  the 
genealogy  of  Jesus  Christ ;  in  a  word,  of  the  two  first 


84  THE  FOUR  WITNESSES. 

chapters  botli  of  St  Matthew  and  St  Luke.  Instead  of 
entering  at  all  into  these  details,  St  Mark  commences  his 
narrative  briefly  but  energetically  as  follows  :  The  begin- 
ning of  the  Gospel  0/ Jesus  Christ,  the  Son  of  God;  as 
it  is  written  in  the  prophets,  Behold,  I  send  my  messenger 
hefore  thy  face,  which  shall  prepare  thy  way  before  thee. 
John  did  baptize  in  the  luilderness,  &c.  No  more  do  we 
find  in  St  Mark  the  sermon  on  the  mount  either  in  the  full 
\,  and  rich  form  in  which  it  appears  in  St  Matthew,  or  in  the 
more  concise  but  historical  form  of  St  Luke.  The  simili- 
tudes too,  although  a  special  importance  is  attached  by 
our  Evangelist  (iv.  33)  to  that  mode  of  instruction  as 
employed  by  Jesus,  are  given  but  in  a  small  number.  Of 
all  the  parables  that  are  recorded  by  the  other  Evange- 
lists, he  gives  only  that  of  the  seed  that  fell  into  four 
diferent  hinds  of  soil  ;^  that  of  the  grain  of  mustard  seed;'^ 
and,  afterwards,  that  of  the  vineyard  and  the  husbandmen? 
Then,  whereas  St  Luke  as  well  as  St  Matthew  have  each, 
separately,  many  parables  not  preserved  by  any  other 
Evangelist,  St  Mark  has  but  one  parable  that  does  not 
occur  elsewhere.  We  shall  erelong  return  to  that  simili- 
tude, and  to  the  Gospel  similitudes  in  general.  But  to 
quote,  further,  a  single  evident  example  of  our  Evange- 
list's omissions,  we  do  not  find  in  his  Gospel  the  twice 
uttered  Woe  pronounced  against  the  scribes  and  Pharisees,* 
nor  that  against  Chorazin,  Capernaum,  and  Bethsaida,^ 
nor  that  against  Jerusalem.^  We  shall  see  erelong  to 
what  principle  we  must  refer  those  omissions. 

'  Matth.  xiii.  3-8  ;  Luke  viii.  5-8 ;  Mark  iv.  3-8. 

2  Matth.  xiii.  31,  32  ;  Luke  xiii.  18,  19  ;  Mark  iv.  30-32. 

»  Matth.  xxi.  33-42  ;  Luke  xx.  9-19  ;  Mark  xii.  1-11. 

*  Matth.  xxiii.  14-35;  Luke  xi.  39-52. 

*  Matth.  xi.  20-24  ;  Luke  x.  13-15. 

*  Matth.  xxiii.  37-.39 ;  Luke  xiii.  34,  .35 ;  xix.  41-44. 


ST  MARK.  85 

For  these  suppressions  and  curtailments  we  have  an 
ample  compensation  in  St  Mark's  abundant  augmenta- 
tions and  amplifications,  which  are  discoverable  only  on 
a  careful  comparison  of  the  texts  of  the  first  two  Gospels, 
These  augmentations  rarely  consist  of  narratives  alto- 
gether new ;  and,  where  they  are  new,  they  are  very 
rarely  preserved  by  him  alone.  Compared  with  his  pre- 
decessor, he  presents  only  the  five  following  narratives, 
not  previously  put  on  record  by  St  Matthew :  1 .  The  cure 
of  the  possessed  person  in  the  synagogue  at  Capernaum. ^ 
2.  That  of  the  deaf  person  in  the  coasts  of  Decapolis, 
who  had  an  impediment  in  his  speech.^  3.  That  of  the 
blind  at  Bethsaida.^  4.  The  casting  out  of  devils  by 
those  who  were  not  among  the  immediate  followers  of 
Jesus.^     5.  The  widow's  mite.^ 

Of  these  five  narratives,  only  the  second  and  the  third, 
as  appears  from  the  passages  quoted,  are  to  be  found  in 
St  Mark  alone  ;  the  three  remaining  relate  facts  which 
have  been  adopted  by  St  Luke  also.  But  see  how,  in  the 
accounts  they  present,  however  analogous,  each  preserves 
his  own  peculiar  colouring ;  for  instance,  in  the  details  of 
the  widow's  mite. 

Mark  xii.  41.  Lukk  xxi.  1. 

"  And  Jesns   sat    over   against        "  And  he  looked  up,  and  saw 

the  treasuri/,  and  beheld  ho\y  t/ie  the  rich  men  casting  their  gifts  into 

people  cast  money  into  the  trea-  the  treasury.     2.  And  he  saw  also 

sury :    and   many    that  were  rich  a   certain  poor  widow  casting  in 

cast   in    much.       42.    And    there  thither   two    mites.      3.    And   he 

came  a  certain  poor  widow,  and  she  said.  Of  a  truth  I  say  unto  you, 

threw  in  two  mites,   which  make  a  that  this  poor  widow  hath  cast  in 

farthing.     43.  And  he  called  unto  more    than  they  all :    4.    For    all 

him  his  disciples^  and  saith  unto  these  have  of  their  abundance  cast 

them,  Verily  I  say  unto  you,  That  in  unto  the  offerings  of  God:  but 

this  poor  widow  hath  cast  more  in,  she  of  her  penury  hath  cast  in  all 

than  all  they  which  have  cast  into  the  living  that  she  had." 

'  Marie  i,  23-28  ;  Luke  iv.  33-37.  ^  Mark  vii.  31-37. 

'  Mark  viii.  22-20.  ■*  Mark  ix.  38-41.  "  Mark  xii.  41-44. 


86  THE  FOUR  WITNESSES. 

the  ti'easury :  44.  For  all  they  did 
cast  in  of  their  abundance ;  but 
she  of  her  want  did  cast  in  all  that 
she  had,  even  all  her  living." 

Here  again  St  Mark  gives  a  specimen  of  his  charac- 
teristic fulness,  force,  and  pictorial  effect.  We  see  Jesus  | 
seated  over  against  the  treasury ;  next  we  have,  repre- 
sented to  the  life,  the  Saviour's  calling  his  disciples  to 
him,  to  communicate  what  he  alone  had  observed,  and  to 
deduce  a  lesson  from  it.  As  characteristic  of  St  Mark, 
we  find  spoken  of  separately,  first  the  people,  and  then 
the  rich  in  particular ;  next,  a  short  explanatory  inter- 
calation— ttvo  mites,  which  make  a  faething  ;  finally, 
the  frequent  recurrence  of  the  leading  words — ca^t  in. 
St  Luke,  as  an  historian,  has  recorded  the  matter  more 
concisely,  rather  avoiding  any  thing  like  scenic  effect ; 
but  his  narrative  compensates  for  this  by  the  touching 
expression,  applied  from  the  nature  of  its  contents  to  the 
treasury :  the  offerings  of  God. 

In  the  similitude  which  we  had  above  in  our  eye,  as  to 
be  found  in  St  Mark  alone,  the  same  traits  again  occur. 
It  is  that  of  the  kingdom  of  God  compared  to  the  slow, 
but  sure  and  regular  development  of  the  seed  when  it 
is  sown.  In  that  concise  and  every  way  striking  par- 
able, the  peculiar  character  and  object  of  our  second 
Gospel  are  fully  brought  out.  We  find  it  immediately 
after  that  other,  common  to  all  three  Evangelists,  of  the 
seed  sown  in  various  kinds  of  ground,  and  to  which  in  St 
Matthew  (xiii.  1-23,  24-30)  there  is  annexed  the  par- 
able of  the  tares  which  the  enemy  sowed  among  the 
wheat ;  but  in  St  Mark,  who  omits  this  last,  we  read  the 
following  (iv.  26)  :  And  he  said,  So  is  the  kingdom  of 
God,  as  if  a  man  should  cast  seed  into  the  ground;  27. 
And,  should  sleep,  and  rise  night  and  day,  and  the  seed 


ST  MARK.  87 

should  spring  and  grow  up,  he  knoweth  not  how.  28. 
For  the  earth  bringeth  forth  fruit  of  herself  {avrofiaTr)) ; 
first  the  blade,  then  the  ear,  after  that  the  fidl  corn  in  the 
ear.  29.  But  when  the  fruit  is  brought  forth,  immediately/ 
he  putteth  in  the  sickle,  because  the  harvest  is  come. 

Here  all  is  cliaracteristic.  In  the  first  place,  the  mean- 
ing— the  object  of  the  parable  ;  the  kingdom  of  God 
viewed  in  its  imperceptible  but  continual  increase  ;  in 
its  peaceable,  regular,  free,  powerful,  surprising  progress. 

But  how  striking  and  pleasing  are  the  details!  The 
sower,  as  soon  as  his  work  is  performed,  leaves  it  to 
itself,  and  while  he  continues  his  ordinary  course  of  life ; 
meanwhile  he  beholds  the  seed  shooting  up,  he  knoius  not 
how ; — that  earth,  which  bringeth  forth  fruit  of  herself — 
that  is,  without  any  human,  but  in  virtue  of  a  divinely 
implanted  energy  (such  also  is  the  vital  force  of  the 
Gospel  message  which  from  its  very  nature  cannot  remain 
inert) ; — after  that,  the  fruit  itself  in  its  gi'adual  and  sure 
development;  first,  the  blade ;  then,  the  ear;  then,  the  full 
grain  in  the  ear; — finally,  and  with  St  Mark's  favourite 
word,  immediately  {ivOecos:),  when  the  fruit  is  fully  ripe, 
the  sickle,  which  is  put  in  at  the  time  of  harvest,  that  is, 
the  kingdom  of  God  in  its  completion  of  judgment  and  of 
glory  (comp.  Rev.  xiv.  14-20). 

But,  as  we  have  said,  what  particularly  distinguishes 
St  Mark  when  compared  with  St  Matthew,  is  not  so  much 
the  addition  of  those  few  altogether  new  passages — it  is 
much  rather  that  striking  exuberance  of  details,  by  means 
of  which  he  expands  and  elucidates  the  narratives  and 
memorials  of  his  predecessor,  even  in  their  most  minute 
and  subtlest  traits,  and  brings  out  their  bearings  with 
quite  a  new  power  of  colouring,  precision,  and  impressive- 
ness.     All  this  we  see  exhibited  in  the  account  of  the 


88  THE  FOUR  WITNESSES. 

raising  again  to  life  of  the  daughter  of  Jairus,  that  of  the 
healing  of  the  lunatic  child,  and  of  so  many  which  we 
have  already  adduced  as  examples.  In  a  word,  every 
narrative  of  our  second  Evangelist,  compared  with  the 
parallel  passages,  first  in  St  Matthew  and  then  in  St 
Luke,  superabundantly  establishes  the  following  prin- 
ciple :  That  if  any  one  desire  to  know  an  Evangelical 
fact,  not  only  in  its  main  features  and  grand  residts,  but 
also  in  its  most  minute,  and,  so  to  speak,  its  most  graphic 
delineation,  he  must  betake  himself  to  St  Mark. 

This  quite  peculiar  delineation,  however,  of  facts 
already  known,  this  fresh  and  most  interesting  elabora- 
tion of  materials  for  the  most  part  already  existing  in  St 
Matthew,  is  not  confined  to  that  ample  addition  of  entire 
sentences  which  we  find  in  some  of  the  examples  quoted. 
St  Mark  presents  to  us  an  event,  a  parable,  a  circum- 
stance, with  the  precision,  the  animation,  and  the  scenic 
effect  that  are  peculiar  to  him,  often  by  the  intercalation 
of  some  few  words ;  sometimes  by  a  single  M^ord  interca- 
lated, strengthened,  or  repeated;  sometimes  by  the  mere 
transposition  of  words  in  the  very  phrase  employed  already 
by  St  Matthew.  Here  we  may  illustrate  the  subject  by 
some  examples. 

Among  the  first  of  these  we  may  rank  St  Mark's  usual 
practice  of  giving  the  names  and  surnames,  and  mention- 
ing the  relations  and  other  specialties  attached  to  persons 
whom  St  Matthew  mentions  more  generally.  For  instance, 
St  Mark  alone  gives  the  name  of  the  blind  man  restored 
to  sight  by  our  Lord  near  Jericho  (x.  46)  :  Bartimeus, 
the  son  of  Timeus. — Thus  (ii.  26)  he  gives  the  name  of 
the  high  priest  to  whom  David  addressed  himself  when 
he  received  the  shew-bread  as  food,  in  the  time  of 
Abiathar  the  high  priest. — Thus  we  find  recorded  in  our 


ST  MAEK.  89 

St  Mark,  for  the  first  time,  the  Jewish  name  of  the  pub- 
lican-apostle and  that  of  his  father  (ii.  14)  Levi,  the  son 
of  Alpheus. — Thus  also,  but  for  St  Mark  we  should  not 
have  known  the  very  significant  surname  of  the  sons  of 
Zebedee  (iii.  17),  andhesurnamedthem^Okis^'RQ^^,  which 
is.  The  sons  of  thunder} — Thus  St  Mark  alone  informs  us 
that  Simon  of  Cjrene,  who  bore  the  cross  after  Jesus,  tuas 
the  father  of  Alexander  and  of  Rufus  (xv.  21),  well- 
known  persons  in  the  circle  of  the  Roman  Christians,  for 
whom  St  Mark  wrote  in  the  first  instance,  as,  with  respect 
to  Rufus  at  least,  seems  evident  from  one  of  the  greetings 
addi'essed  by  St  Paul  to  the  Romans  (Rom.  xvi.  13). 

Still  more  important  are  the  very  slight  additions 
tlirown  in  by  St  Mark,  in  which  he  has  preserved  for  us 
some  of  the  identical  words  uttered  by  Jesus  in  the 
Aramcean  tongue,  employed  by  our  Lord.  Thus,  in  the 
account  of  the  young  woman's  restoration  to  life,  in  St 
Mark  alone  we  find  the  words  (v.  41)  Talitha  cumi, 
which  is,  being  interpreted.  Damsel,  I  say  unto  thee,  arise : 
while  St  Matthew  mentions  the  bare  fact  of  her  being 
raised  again,  and  St  Luke  adds  only  the  words  in  Greek. 
On  another  occasion  he  hkewise  gives  the  proper  Aramaean 
word  used  by  Jesus,  when  he  healed  a  blind  person  in  the 
coasts  of  Decapolis  (vii.  34)  :  Ephphatha,  that  is  to  say, 
Be  opened.  Thus,  in  Gethsemane  (xiv.  36),  he  puts  the 
Syriac  Abba!  first,  where  the  other  Evangelists  give 
simply,  Father :  Abba,  Father,  all  things  are  possible 
unto  thee.  St  Mark  has  further  inserted,  though  in  ordi- 
nary language,  a  most  important  word  of  command  in  the 
account  of  the  storm  at  sea.  St  Matthew  and  St  Luke 
merely  relate  how  Jesus,  with  a  word,  rebuked  the  luinds 

'  It  is  remarkable  liow  our  Evangelist  does  not  directly  reckon  St  Peter  in  the 
list  of  the  Twelve,  but  simply  says  of  him  that  Jesus  surnamed  him  Peter. 


90  THE  FOUR  WITNESSES. 

and  the  waves ;  St  Mark  (iv.  39)  gives  the  two  brief 
words  of  command  themselves  :  Peace,  be  still ! 

The  details,  however,  which  St  Mark  has  contrived  to 
throw  in  bj  means  of  such  parentheses  or  short  amplifi- 
cations, whether  it  be  to  elucidate  words  or  things,  or  to 
make  them  stand  out  more  forcibly  to  the  mind  and  eye, 
or  to  make  them  more  deeply  and  widely  felt,  are  too 
various  and  too  numerous  to  admit  of  our  presenting 
them  here  under  any  special  rubrics.  We  have  only  to 
glance  here  and  there  over  the  book  of  our  interesting 
Evangelist,  and  we  shall  readily  perceive  them,  together 
with  the  remarkable  instructions  they  involve. 

I.  13.  The  account  of  our  Saviour's  temptation  in  the 
desert  is  given  very  briefly  in  St  Mark.  Yet  even  here 
there  is  a  distinctive  trait,  and  that,  too,  strikingly  signi- 
ficant :  and  Jesus  was  ivith  the  wild  beasts.  We  feel 
at  once  the  impression  this  slight  addition  must  produce. 
Does  it  not  recall  to  our  minds  the  first  man  in  Paradise, 
who,  by  his  disobedience,  lost  his  dominion  over  the  animal 
tribes, — and,  contrasted  with  that,  the  second  Adam  (a 
greater  than  Daniel !)  among  the  wild  beasts  of  the  wilder- 
ness, reconquering  that  dominion  by  obedience  and  the 
Word  of  God  1     Here  let  us  think  too  of  Isaiah  xi. 

I.  20.  Jesus,  when  walking  by  the  sea  of  Galilee,  called 
fishers  to  the  apostleship  ;  first  Simon  and  Andrew,  im- 
mediately after  that,  James  and  John,  the  sons  of  Zcbedee. 
These  also  leave  their  nets  at  the  call  of  Jesus  ;  and  the 
two  last  mentioned  leave  their  father  likewise.  This  both 
St  Mark  and  St  Matthew  intimate,  but  St  Mark  makes  a 
short  further  addition — they  left  their  father  Zebedee  in 
the  ship  luith  the  hired  servants.  These  four  little  words 
involve  two  particulars,  or,  say  rather,  elucidations.  First, 
they  prove  that  the  father  of  the  two  who  were  called, 


ST  MARK.  91 

was  not  left  alone  bj  his  sons  at  his  advanced  age ;  in  the 
second  place,  tliej  throw  some  light  on  the  social  position 
of  the  apostles.  They  had  hired  servants  in  their  employ- 
ment, and  belonged  to  what  is  called  the  middle  class  in 
society. 

III.  5.  The  adversaries  watch  Jesus  to  see  if  he  will 
heal  the  man  with  the  withered  hand  on  the  Sabbath-day. 
Jesus  bids  him  stand  forth,  and  asks  him  if  it  be  lawfid 
to  do  good  on  the  Sabbath-day,  or  to  do  evil  1  Where- 
upon he  heals  the  man's  hand,  according  to  St  Luke  and 
St  Mark,  after  that  he  had  looked  round  about  upon  them 
— but  our  second  Evangelist  delineates  with  greater  depth 
and  fulness  the  outward  expression  and  inward  feelings  of 
Jesus  :  And  when"  he  had  looked  round  upon  them 
WITH  anger,  being  grieved /or  the  hardness  of  their  hearts. 
Here  we  have  what  St  John  calls,  the  lurath  of  the  Lamb 
(Rev.  vi.  16). 

III.  20.  The  unremitting  activity  of  our  Lord  himself, 
and  of  his  apostles,  is  intimated  to  us  in  the  following 
manner,  immediately  after  the  giving  of  their  names,  by 
St  Mark,  and  by  him  alone,  so  that  they  could  not  so  much 
as  eat  bread.     And  still  later  (vi.  31),  they  had  7io  leisure     h. 
so  much  as  to  eat.     And  in  the  same  verse  Jesus  addresses 
those  amiable  words,  recorded  nowhere  else,  but  which 
transport  us  so  completely  into  the  daily  and  intimates 
circle  of  om-  Lord  and  his  disciples  :   Co7ne  ye  yourselves  \ 
apart  into  a  desert  place,  and  rest  aivhile  {avairaveaOe 

dXcyov) . 

VI.  4.  We  have  it  recorded  (Matth.  xiii.  57)  that  Jesus 
said  :  A  prophet  is  not  without  honour,  save  in  his  oiun 
country,  and  in  his  own  house.  St  Mark  gives  it  more  fully ; 
but  who  feels  not  that  in  his  short  extension  there  is 


92  THE  FOUR  WITNESSES. 

something  particularly  striking  1  A  prophet  is  not  without 
honour  but  in  his  oiuii  country,  and  among  his  own  kin, 
and  in  his  own  house. 

VI.  47,  48.  After  the  multiplication  of  the  loaves  and 
the  fishes,  the  disciples  went  into  the  ship;  Jesus  remain- 
ed some  time  alone  to  pray.  St  Matthew  (xiv.  24-32) 
and  St  Mark  record  this  almost  in  the  same  terms.  But 
note  how  lively  and  how  graphic  the  detail  found  only  in 
St  Mark  :  And  he  saw  them  toiling  in  rowing. 

VI.  52.  And  when,  about  the  fourth  watch  of  the 
night,  they  saw  Jesus  walking  upon  the  waters  towards 
the  ship,  and  come  into  it,  and  the  contrary  wind  cease, 
the  disciples  were  sore  amazed  and  worshipped ;  but  St 
Mark  connects  this  amazement  with  what  touches  the 
heart  more  deeply  :  They  considered  not  the  miracle  of  the 
loaves,  for  their  heart  loas  hardened. 

VII.  1.  The  expression,  defiled  hands,  which  was  per- 
fectly intelligible  among  the  Jews,  St  Mark  here  eluci- 
dates with  a  short  parenthesis,  that  is  to  say,  with  un- 
washen  hands.  In  like  manner,  afterwards  (ver.  11),  he 
alone  gives  the  term  peculiar  to  the  Jews,  but  explains 
it  for  his  Gentile  readers  :  It  is  Corban,  that  is  to  say,  a 

VII.  27.  The  Canaanitish  Avoman,  when  our  Lord 
wished  to  try  her  faith,  receives  the  following  reply  from 
him  :  It  is  not  meet  to  take  the  children  s  bread,  and,  to 
cast  it  unto  the  dogs.  Thus  we  read  in  St  Matthew  (xv. 
26),  and  in  St  Mark  at  the  verse  above  cited.  But  the 
latter  first  intercalates  another  saying  of  our  Lord  :  Let 
the  children  first  {Trpcorov)  be  filed.  Who  perceives  not 
what  secret  encouragement  there  was  in  the  expression 
^rst  for  tlie  woman,  who  was  a  Greek  by  birth  ?     Have 


ST  MARK.  93 

we  not  here  in  history  what  St  Paul  in  his  Epistle  (Rom. 
i.  16)  expresses  in  these  words  :  To  the  Jew  first,  and  xh^o 
to  the  Greek  f 

X.  1 7-30.  The  discourse  with  the  rich  young  man,  and 
what  follows  in  immediate  connexion  with  it,  are  mentioned 
by  the  three  first  Evangelists — in  St  Mark  anew,  with 
some  few  characteristic  intercalations.  The  touching  in- 
cident, that  Jesus,  before  pronouncing  the  decisive  words 
One  thing  thou  lachest,  looked  upon  him  and  loved  him, 
without  anjrw^ise  softening  the  severity  of  his  declaration 
on  account  of  this  natural  amiability,  is  recorded  only  by 
our  Evangelist.  He  immediately  afterwards  adds  (ver. 
22)  to  the  folloiu  me,  which  we  find  both  in  St  Matthew 
and  St  Luke,  the  important  words,  taking  up  the  cross 
{apa<i  TOP  aravpov).  But  when,  further  on,  those  terrible 
words  of  the  Saviour  are  heard  :  ffoiv  hardly  shall  they 
that  have  riches  enter  into  the  kingdom  of  God ! — still  it  is 
St  Mark  alone  who  follows  this  up  with  the  astonishment 
of  his  disciples,  and  the  Master's  repeated  yet  explanatory 
saying :  And  the  disciples  tvere  astonished  at  his  icords)/ 
But  Jesus  answereth  again,  and  saith  unto  them.  Children, 
how  hard  is  it  for  them  that  trust  in  riches  to  enter 
into  the  kingdom  of  God !  And  when  our  Lord  then  goes 
on  to  say,  that  it  is  easier  for  a  camel  to  go  through  the 
eye  of  a  needle,  than  for  a  rich  man  to  enter  into  the  king- 
dom of  God,  and  the  disciples  thereupon,  in  still  greater 
astonishment,  say  among  themselves  (this  too  only  in 
St  Mark),  Wlio  then  can  he  saved?  it  is  St  Mark  anew 
who  records,  in  the  most  forcible  yet  simple  manner,  that 
saying  so  full  of  comfort  to  the  heart  truly  in  search  of 
salvation,  in  repeating  the  expression  of  God's  almighty 
power  in  man's  salvation,  for  with  God  all  things  are 


94  THE  POUR  WITNESSES. 

POSSIBLE.  When,  shortly  afterwards,  lie  promises  to  the 
disciples,  that  whatever  any  one  shall  have  left  on  earth 
for  his  sake  he  shall  have  restored  to  him  an  himdi'ed-fold, 
and  that  he  shall  receive  eternal  life  in  the  world  to  come, 
our  faithful  and  conscientious  companion  of  St  Peter,  adds 
farther  what  might  have  been  but  too  easily  forgotten, 
that  this  recompense,  in  so  far  as  this  life  is  concerned, 
shall  be  coupled  luith  persecutions  {fMera  Skoj/icov). 

X.  32.  Jesus  goes  up  to  Jerusalem  with  his  disciples 
for  the  last  time.  To  the  simple  statement  of  this  by  St 
Matthew  (xx.  17),  St  Mark  further  adds  the  following 
picture,  both  of  the  feelings  of  the  Apostles,  and  of  the 
pastoral  character  of  the  Master  by  whom  they  were  led  : 
And  Jesus  went  before  them  {^v  irpodyav  avTov<;) :  and 
they  were  amazed;  and  as  they  followed,  they  were  afraid. 
Thereupon  he  declared  to  them  anew  his  approaching 
sufferings,  and  rising  again  on  the  third  day. 

XII.  29.  When  Jesus  reminded  the  scribes  of  the 
greatest  of  the  commandments,  the  quotation  from  Deu- 
teronomy is  preceded  in  St  Mark  alone  by.  Hear,  0 
Israel;  the  Lord  our  God  is  one  Lord.  In  a  Gospel 
mainly  designed  for  being  read  among  the  Gentiles,  it 
was  fitting  that  the  doctrine  of  the  unity  of  the  Godhead, 
that  grand  foundation  of  all  commandments  as  well  as  of 
all  truths,  should  retain  its  place  of  pre-eminence. 

XV.  42.  We  have  a  slight  augmentation  here,  yet  in- 
volving an  elucidation  which  is  found  nowhere  else  in  the 
Gospels :  it  was  the  preparation,  that  is,  the  day  be- 
fore THE  Sabbath  (irapaaKevT},  o  €(TTt  TTpoa-a^^arov.) 

XVI.  3,  4.  St  Luke  and  St  John,  as  well  as  St  Mark, 
speak  of  the  gravestone  which  the  women  found  already 
rolled  away  ;   but  St  Mark  alone  records  the  question 


ST  MARK.  95 

that  disquieted  tlie  women  :  Who  shall  roll  us  away  the 
stone  ?  Immediatelj  after,  we  have  the  artless  and  truth- 
breathing  remark  of  the  narrator  ;  for  it  luas  very  great. 

It  is  not,  however,  by  such  parentheses  only,  be  they 
long  or  short,  that  St  Mark,  in  the  way  we  have  indicated, 
has  contrived  to  give  quite  a  fresh  colouring,  and  quite  a 
new  interest  to  his  predecessor's  narrative;  for  he  often 
produces  the  same  effect  by  the  intercalation  of  a  single 
word — often  of  a  simple  but  very  significant  participle. 
Of  this  take  the  following  examples  : — 

I,  7.  The  baptism  of  St  John,  the  forerunner.  He 
points  to  the  mightier  one  who  was  to  come  after  him. 
In  St  Matthew,  he  himself  confesses  that  he  is  not  worthy 
to  bear  his  shoes ;  in  St  Luke,  that  he  was  not  worthy  to 
unloose  the  latchet  of  his  shoes.  In  St  Mark  we  have  a 
single  participle  more,  not  worthy,  stoopikg  down  (or 
rather  bowing  down,  Kin\ra<i),  to  unloose  the  latchet  of  his 
shoes.  One  can  better  feel  than  describe  the  feeling  of 
respect  and  adoration  involved  in  this  single  added  word  ! 

I.  9.  Soon  after  this,  Jesus  appears  among  the  crowd 
in  order  to  be  baptized  by  John.  Then  cometh  Jesus 
from  Galilee,  we  read  in  St  Matthew  ;  in  St  Mark,  Jesus 
from  Nazareth  of  Galilee.  Our  Evangelist  would  put  a 
double  emphasis  on  the  contempt  cast  in  Israel  on  the 
place  from  which  our  Lord  came,  and  where  he  had  been 
brought  up.  He  cUngs  to  this  expression  to  the  very 
close  of  his  Gospel.  In  St  Matthew,  we  read  simply  in 
the  address  of  the  angels  to  the  women  in  the  sepulchre  : 
Ye  seek  Jesus,  ivho  tvas  crucified;  in  St  Mark,  Ye  seeh 
Jesus  of  Nazareth,  luho  was  crucified  (xvi.  6). 

I.  41.  A  leper  comes  to  our  Lord  desiring  to  be  healed. 
In  St  Matthew  and  St  Luke  we  read,  Jesus  put  forth  his 
hand  and  touched  Imn,  saying,  I  will,  be  thou  clean.     St 


.96  THE  FOUR  WITNESSES. 

^  Mark  adds  a  single  word  (a-irXajvLo-Oeh),  moved  with 

COMPASSION. 

IV.  3.  Our  Lord  teaclies  by  parables.  He  begins  with 
that  of  the  sower.  But  in  St  Mark  he  uses  the  impres- 
sive preKminary  word,  Hearken.  It  is  the  word  of 
authority.  In  the  whole  New  Testament  we  find  it  used 
only  by  Him  of  whom  the  Father  said,  Hear  ye  him 
(Matt,  xvii  5). 

VI.  53.  After  the  calming  of  the  contrary  wind  in  the 
night  when  Jesus  walked  on  the  sea,  St  Matthew  writes 
(xiv.  34),  And  when  they  were  gone  over,  they  came  to  the 
land  of  Gennesaret.    Graphically,  and  in  proper  sea  phrase, 

St  Mark  adds,  and  drew  to  the  shore  {Trpoo-wpfiiaOTjaav). 

VII.  21,  Impurity  lies  not  in  the /ooc/ that  enters  into 
the  mouth,  but  in  the  heart,  whence  proceed  evil  thoughts 
and  all  sins.  After  St  Matthew,  St  Mark  gives  some 
further  extension  to  this  saying  of  our  Lord ;  but  still 
more,  he  by  a  single  word  brings  more  fully  out  the  force 
of  the  antithesis — from  within  {eawOev)  the  heart  of  man 

■^proceed  evil  thoughts.  And  this  expression,  from  luithin, 
we  find  in  him  alone  (ver.  23),  by  way  of  antithesis  to 
that  of  FROM  WITHOUT  {e^wOev),  vcr.  15,  18. 

X.  13.  The  disciples  rebuke  those  who  bring  little 
children  to  Jesus.  In  St  Matthew,  Jesus  says,  Suffer 
little  children  to  come  unto  me.  This  we  find  prece<&ed 
in  St  Mark  by,  he  was  much  displeased  (in  the  Greek  in 

one  word,  '^yavaKTTjae). 

XII.  36.  In  quoting  the  110th  Psalm,  we  read  in  St 
Matthew  (xxii.  43),  David  (speaking)  in  spirit :  St  Mark 
fixes  the  force  of  the  term  more  fully,  David  (speaking) 
by  the  Holy  Ghost. 

XV.  43.  Joseph  of  Arimathea  goes  to  Pilate  to  crave 
the  body  of  Jesus.     By  the  intercalation  of  a  single  par- 


ST  MARK.  97 

ticiple,  St  Mark  here  gives  quite  a  new  colour  to  the  deed  of 
this  noble  Pliarisec  :  having  emboldened  himself  (to\- 
firiaa<i),  we  read  in  our  Evangelist,  Joseph  ivent  to  Pilate  to 
crave  the  body  of  Jesus.  This  simple  word  discovers  to  us 
one  of  the  first  and  most  striking  effects  of  our  Saviour's 
death.  Joseph  of  Arimathea,  until  that  time  a  secret 
disciple  of  Jesus,  acquires  sufficient  boldness  to  declare 
himself  such  in  the  most  open  manner — at  the  moment  of 
his  death,  and  when  concerned  about  his  crucified  body. 

XV.  29.  We  shall  conclude  with  one  further  example 
of  the  impression  produced  in  St  Mark  by  the  insertion 
of  a  single  little  word.  Jesus,  when  nailed  to  the  cross, 
is  railed  at  and  outraged  bj  four  sorts  of  people — the 
populace,  the  chief  priests  and  the  scribes,  the  malefactors, 
and  the  soldiers.  The  grossest  and  most  revolting  insults 
are  addressed  to  him  by  the  populace  ;  they  apostrophise 
him  directly:  they  reviled  him,  wagging  their  heads,  and 
saying^  Thou  that  destroy  est  the  temple  and  huildest  it  in 
three  days,  save  thyself,  &c.  Here  St  Mark  closely  fol- 
lows St  Matthew,  adding  nothing  but  a  little  word — an 
interjection  :  Ah  !  {Ova)  thou  that  destroyest  the  temple, 
&c.  In  this  short  exclamation  we  have  the  whole  fury/ 
of  a  rabid  mob  brought  before  us.  And  does  not  this 
word  at  the  same  time  recall  to  our  recollection  that  Psalm  ^. 
where  David  expresses,  by  the  same  sound,  the  insulting 
exclamations  of  his  enemies  %  (Ps.  xxxv.  25.) 

By  merely  transposing  the  phrase,  our  second  Evan- 
gelist, in  the  same  manner,  gives  at  times  a  peculiar 
freshness  and  significance  to  what  he  says.  Thus,  for 
example,  in  the  preaching  of  St  John  the  Baptist,  which 
St  Luke  (iii.  16)  and  St  Matthew  (iii.  11)  render  in  the 
same  order  :  /  indeed  baptize  you  with  water  unto  repent- 
ance: hut  he  that  cometh  after  me  is  mightier  than  I, 

G 


98  THE  FOUR  WITNESSES. 

wJiose  shoes  I  am  not  luorthyto  bear:  he  shall  baptize  you 
with  the  Holy  Ghost, — we  read  more  characteristically 
and  energetically  in  St  Mark  :  There  cometh  one  mightier 
than  I  after  me.  I,  indeed,  have  baptized  you  uith  luater ; 
but  he  shall  baptize  you  luith  the  Holy  Ghost. 

After  yet  another  manner,  but  by  no  means  fortui- 
tously, we  have  the  transposition  at  the  end  of  the  parable 
of  the  sower.  In  St  Matthew  (xiii.  23)  it  runs  :  Bid  he 
that  received  seed  into  the  good  ground  is  he  that  heareth 
the  ivord,  and  understandeth  it ;  which  also  beareth  fruit, 
and  bringeth  forth,  some  an  hundred-fold,  some  sixty, 
some  thirty.  St  Mark  (iv.  20)  reverses  this  order,  so  as 
to  make  a  climax  :  some  thirty-fold,  some  sixty,  and 
some  an  hundred.  The  purpose  cannot  be  mistaken  ;  it 
is  to  make  us  feel,  together  with  the  general  doctrine  to 
be  found  already  in  St  Matthew,  this  further  particular, 
elsewhere  expressed  by  our  Lord  in  St  John's  Gospel : 
In  this  is  my  Father  glorified,  that  ye  bear  much  fruit 
(John  XV.  8). 

A  transposition,  coupled  with  a  short  periphrasis, 
makes  a  striking  impression  in  the  similitude  of  the  hus- 
bandmen, as  recorded  by  St  Mark.  But  last  of  all  he  sent 
mito  them  his  son,  we  read  in  St  MattheAv  (xxi.  37) ; 
and  in  St  Luke  (xx.  13) — What  shall  1  do?  I ivill send 
my  beloved  son.  But  in  St  Mark  (xii,  6) — Having  yet 
therefore  one  son,  his  well  beloved,  he  sent  him  also  last 
unto  them — a  most  touching  expression,  particularly  in 
the  original  :  En  ovv  eva  vlov  e'^wv  ayaTrrjTOv  avrov, 
airecTreCke  Kat  avrov. 

We  have  yet  another  transposition  of  this  kind  in  the 
history  of  our  Lord's  passion,  hardly  perceptible  indeed, 
and  yet  important.  When  the  multitude,  led  by  Judas, 
drew  near  to  the  garden  of  Gethseman^,  Jesus  said,  as 


ST  MARK.  99 

recorded  by  St  Matthe'w  (xxvi.  46),  Behold,  he  is  at  hand 
that  doth  betray  me;  according  to  St  Mark  (xiv.  42), 
witli  a  turn  given  to  the  words  that  evidently  strengthens 
the  impression  to  the  hearing  :  Lo !  he  that  beti^ayeth  me 
is  at  hand. 

Finally,  turn  we  once  more  to  the  account  of  the  resur- 
rection. The  Angel  announces  the  grand  news  in  these 
words,  rendered  thus  by  St  Matthew  and  St  Luke  :  He 
is  not  here;  for  he  is  lisen.  St  Mark  (xvi.  6),  with 
more  animation,  without  the  for,  and  in  the  inverse 
order,  has  :  He  is  risen ;  he  is  not  here. 

Numerous,  also,  are  the  passages  in  St  Mark,  where, 
with  the  same  tendency  to  increased  energy  and  em- 
phasis, the  less  precise  or  more  general  word  that  had 
been  employed  by  St  Matthew  is  superseded,  not  without 
a  striking  effect,  by  another  more  characteristic,  more 
distinctive,  and  more  graphic.  Thus  we  read  in  St 
Matthew  (iir."T[^,~as  well  as  St  Luke  (iii.  21),  that  at 
the  baptism  of  Jesus  in  the  river  Jordan,  the  heavens 
were  opened  unto  him  {avew'xO'nf^av) ;  in  St  Mark  (i.  10), 
he  saw  the  heavens  rent  open  (axi'^ofievovs;).  Thus 
afterwards  in  St  Mark  (ver.  12),  the  Spirit  driveth  him 
(eK^dWei)  into  the  wilderness,  for  St  Matthew's  expression 
(iv.  1),  he  WAS  led  up,  and  St  Luke's  (iv.  1),  he  was 
led.  So  likewise,  in  our  Evangelist  (i.  30),  the  proper 
expression  for  a  sick  person,  lay  sick  of  a  fever  (KaTeKeiTo'^ 
TTvpeaaovaa),  for  what  we  find  in  St  Matthew,  lay  and 
was  sick  of  a  fever  (viii.  14).  In  like  manner  (ii.  12) 
they  were  all  amazed  {e^larraaOai,  to  be  beside  one's  self), 
for  the  less  forcible  expression  in  St  Matthew  (ix.  8),  they 
marvelled  (eOav/jLaaav).     And  in  the  account  of  the  para- 

'  In  Latin  :  denimhchnt. 


100  THE  FOUR  WITNESSES. 

lytic,  who  was  let  down  tliroiigli  tlie  roof  to  the  feet  of 
Jesus,  we  have  anew  in  St  Mark  (ii.  4)  the  same  selection 
of  precise  and  forcible  expressions :  that  they  could  not 
come  nigh  unto  Jesus,  and  uncoveeed  the  roof  [aireare- 

•yaaav  ttjv  (rreyrjv) ;  they  LET  DOWN  {'xaXwai)  the  bed.    And 

then  (ii.  7),  2vho  can  forgive  sins  but  the  one  Godf 
{eh  6  0€o«?),  where  St  Luke  (v.  21)  has  but  God  alone 
{fMovo<i  6  0609.)  And  in  the  description  of  the  storm  at 
sea,  where  St  Matthew  (viii.  24)  says,  the  ship  teas 
COVERED  tuith  the  waves  {(oa-re — KaXvTTTea-Oai)  \  St  Mark 
says  (iv.  37),  the  ship  was  full  {ye/jil^eaOai).  And  when 
our  Lord  sent  away  the  multitudes  whom  he  had  fed,  St 
Matthew  (xiy.  23)  uses  the  ordinary  expression  having 
sent  the  multitudes  away  {aTroXua-as;) ;  Mark  (vi.  4  6)  has 
a  more  military  word :  d7roTa^d/xevo<i — when  he  had  dis- 
banded the  multitudes.  And  at  another  place,  speaking 
to  the  Pharisees,  in  St  Matthew  (xv.  3)  we  find  :  ye 
TRANSGRESS  {Trapa^alvere)  the  commandment  of  God  by 
your  tradition;  in  St  Mark  (vii.  9),  ye  make  void^  {dde- 
reiTe)  the  commandment  of  God.  In  the  account  of  the 
believing  Canaanitish  woman,  the  sole  change  of  a  pre- 
position doubles  the  impression :  The  dogs  eat  of  the 
crumbs  tvhich  fall  from  their  master's  table,  is  what  we 
read  in  St  Matthew  (xv.  27) ;  but  St  Mark  (vii.  28),  with 
a  more  decided  shade  of  humility,  has,  the  dogs  under 
the  table.  Li  the  parable  of  the  vineyard  and  the  hus- 
bandmen, St  Mark  gives  us  another  example  (xii.  1)  of 
his  greater  correctness  in  naming  an  object :  an  under 
place  for  'the  wine-fat  {vTrokrjviov),  instead  of  the  ordi- 
nary but  less  appropriate  word  Xijvov  (ume-press),  in  St 
Matthew  (xxi.  33).  In  the  history  of  our  Lord's  pas- 
sion also,  examples  not  unfrequently  occur  of  such  words 

•  In  the  text  oftlic  Engli.sli  Bible,  reject ;  on  the  miw^m,  fritMrcde. 


ST  MAKK.  101 

substituted  for  others,  less  strictly  correct  or  less  forcible, 
in  St  Matthew.  Thus,  where  the  latter  (xxyi.  37)  says, 
that  in  the  garden  of  Gethsemane  our  Lord  began  to  he 
sorroiuful  (Xvirecadai),  St  Mark  (xiv.  33)  employs  a 
stronger  expression  :  to  be  sore  amazed  (eKda/x/SeiaOat). 
Thus,  in  fine,  for  examples  might  be  greatly  multiplied, 
St  Mark  mentions  under  its  correct  and  proper  name  of 
wine  mingled  luith  myrrh,  the  stupifying  drink,  which  on 
account  of  its  bitter  taste,  and  with  an  allusion  to  the 
prophecy,^  is  called  by  St  Matthew  (xxvii.  34),  vinegar 
mingled  with  gall 

This  emphatic  manner  of  expressing  himself  further 
appears  in  St  Mark's  repetitions,  either  of  a  phrase  or  of 
the  leading  word  in  the  phrase.  Thus  it  is  not  without 
emphasis  that  he  repeats  the  words :  kingdom  of  God,  and 
gospel  (i.  14, 15) — Jesus  came  into  Galilee  preaching  the 
GOSPEL  OF  THE  KINGDOM  OF  GoD,  and  saying,  The  time 
is  fulfilled,  and  the  kingdom  of  God  is  at  hand ;  repent 
ye  arid  believe  the  gospel. — Likewise  (ii.  16),  And  when 
the  Scribes  and  Pharisees  saw  him  eat  ivith  publicans 
AND  SINNERS,  they  said  unto  his  disciples,  Hoiu  is  it  that 
HE  eateth  and  drinketh  with  publicans  and  sinneesI 
And  after  that  (ver.  19),  Can  the  children  of  the  bride- 
chamber  fast  while  the  bridegroom  is  with  themI  As 
long  as  the  bridegroom  is  with  them  they  cannot  fast. 
And  in  the  account  of  our  Lord's  teaching  upon  the 
shore,  the  triple  repetition  of  the  word  sea  (iv.  1) :  Arid 
he  began  again  to  teach  by  the  s^A-side :  and  there  luas 
gathered  unto  him  a  great  multitude,  so  that  he  entered 
into  a  ship  and  sat  in  the  sea  ;  and  the  whole  multitude 
was  by  the  sea,    on   the   land.     And  when  his  future 

'  Ps.  Ixix.  22. 


102  THE  FOUK  WITNESSES. 

sufferings  were  foretold  :  They  shall  kill  him,  and  after 
that  he  is  killed,  he  shall  rise  the  third  day.  And  (xi. 
28),  They  say  unto  him,  By  what  authoeity  doest  thou 
these  things  f  and  who  gave  thee  this  authority  to 
do  these  things?  In  like  manner,  in  the  reply  to  the 
captious  question  of  the  Sadducees  with  respect  to  the 
resuiTection  of  the  woman  who  had  had  seven  brothers 
for  husbands,  the  reiteration  of  the  words  left  no  seed 
(xii.  20 — 22).  Still  more  do  we  find  a  peculiar  impres- 
siveness  in  the  repetition  of  the  great  command  of  love, 
in  that  striking  passage  where  Jesus  replies  to  the  ques- 
tion of  the  Scribes  (xii.  29 — 31)  :  The  first  of  all  the 
commandments  is;  Hear,  0  Israel!  the  Lord  our  God  is 
one  Lord;  and  thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind,  and  with  all  thy  strength :  this  is  the  first  com- 
mandment. And  the  second  is  like  unto  it,  iiamely  this. 
Thou  shalt  love  thy  neighbour  as  thyself.  There  is  none 
other  commandment  greater  than  these.  Upon  which 
the  Scribe  (in  St  Mark)  gives  his  assent  to  this  reply  by 
repeating  the  same  subhme  words  (ver.  32,  33)  :  Well, 
Master,  thou  hast  said  the  truth:  for  there  is  one  God, 
and  none  other  hut  he :  and  to  love  him  with  all  the  heart 
and  with  all  the  understanding,  and  with  all  the  soul  and 
with  all  the  strength,  and  to  love  his  neighbour  as  himself, 
is  more  than  all  whole  burnt-offerings  and  sacrifices. 
Docs  not  our  Evangelist  shew  in  all  these  repetitions  a 
sort  of  exactness,  and  at  the  same  time  fervour  of  mind, 
which  reminds  us  of  the  Apostle's  words  :  To  lurite  the 
same  things  to  you,  to  me  is  not  grievous,  and  for  you  it 
is  safe  (Philip,  iii.  1)  1 

Analogous  to  these  repetitions  are  such  phrases  as  the 
following,  which  again  are  peculiar  to  St  Mark  :  blas- 


ST  MARK.  103 

PHEMIES  luherewith  soever  they  shall  blaspheme  (iii.  28) ; 

your   TRADITION   luhich   ye  have  delivered    {irapahoaei,  y 

TrapeScoKare) — (vii.  13) ;  f?V7n  the  beginning  of  the  creation 
luhich  (toc?  created  (xiii.  19) ;  and  they  feared  with  a 
^  great  fear  (iv.  41)  ;  and  they  were  astonished  luith  a 
great  astonishment  \\.  42).  This  last  kind  of  repetition 
will  remind  anj  one  who  knows  the  genius  of  the  Latin 
tongue  of  a  very  similar  phraseology  in  it.^ 

Assuredly,  if  it  may  be  said  any  where  that  the  style  is 
the  man,^  it  is  in  the  sacred  Scriptures.  But  in  the  style 
of  the  Gospel  of  St  Mark,  in  so  far  as  we  have  been  able 
to  follow  it  into  its  minutest  details,  we  have  found  some- 
thing so  characteristic,  so  original,  so  distinctive,  that 
that  saying  is  peculiarly  applicable  to  him. 

That  style,  that  whole  manner  of  seeing  and  observing 
facts,  that  peculiar  mode  of  reducing  them  to  writing, 
follo"sv'ed  out  in  the  case  of  St  Mark  with  unvarying  con- 
sistency, easily  supplies  us  with  a  clear  and  distinct  idea 
of  the  person  and  of  the  individuality  of  the  author  him- 
self. They  betoken,  in  point  of  gifts  and  endowments, 
extraordinary  clearness,  depth,  and  power,  in  his  view 
and  conception  of  whatever  he  undertakes  to  describe ; — 
in  point  of  character,  what  we  would  call  strong  indivi- 
duality ; — and  in  point  of  personal  and  practical  excel- 
lence as  a  Chi'istian,  a  mind  of  lofty  aim  and  great 
jsincerity,  a  steadfast  disposition  and  fervid  spirit,  equally 
[penetrated  with  the  importance  of  aU  that  he  relates, 
and  the  value  of  the  souls  in  whose  behalf  he  gives  his 
testimony.  Who  but  such  an  one  could  have  produced 
a  Gospel  history  so  carefuUy  elaborated  in  its  details,  and 
at  the  same  time,  sentence  after  sentence  so  nervous  in 

'  The  well-knoAvii  one  of  invere  i-itani,  Imlere  ludum,  &c. 
^  Le  style  c'est  Vhomme. 


104  THE  FOUK  WITNESSES. 

its  instructions,  and  so  directly  and  earnestly  addressed 
to  the  conscience  1     But  there  is  something  more ;  it  is 
perhaps  not  the  character  only,  but  also  the  profession, 
and  to  a  certain  degree  the  history,  of  the  author  of  this 
Gospel,  which  we  see  decidedly  indicated  in  the  observa- 
tions we  have  thus  far  collected  and  combined.    In  order 
to  find  these  results,  let  us  advert  for  some  moments 
further  to  our  second  Evangelist,  as  he  falls  under  our 
contemplation  when  compared  with  his  predecessor  St 
Matthew.     The  latter  presents  to  us  the  language  and  the 
tone  of  an  apostle  who  contemplates  and  relates  things 
as  seen  from  the  point  of  view  suggested  by  the  ancient 
prophets ;  St  Mark,  his  fellow-worker,  occupying  a  lower 
point  of  view,  but  not  less  assured  of  his  holy  vocation 
and  his  competency,  seizes  and  delineates  things  in  the 
■vj  most  visible  and  palpable  (I  had  almost  said  prosaic  and 
matter-of-fact)  reaUty  of  their  accomplishment.     St  Mat- 
thew supplies  an  ample  treasure,  an  abundant  overflow 
of  doings  and  sayings  ;  St  Mark,  a  wise  conciseness,  and, 
as  it  were,  economy  of  expressions,  conjoined  with  a  suc- 
cessful elaboration  of  each  detail,  so  that  nothing  may 
be  lost.     In  St  Matthew  we  have  the  freedom  and  copi- 
ousness of  expression  to  be  expected  from  an  eyewitness, 
who  has  the  full  consciousness  that  he  saw  and  was  him- 
self present,  and  never  dreams  of  any  distrust  among  his 
readers ;  in  St  Mark  we  have  the  scrupulous  exactness 
of  a  more  subaltern  witness,  whose  office  it  is  to  fill  up, 
to  point  off,  and  to  finish  the  work  of  the  eyewitness 
and  apostle,,  with  the  aid  of  another  apostle,  who  was 
likewise  an  eyewitness.     In  the  Gospel  of  St  Matthew 
we  have,  so  to  speak,  the  flowing  costume  of  the  stately 
I  \  teast,  which  sweeps  the  ground  with  its  folds  ;  in  that  of 
^ ''  §t  Mark,  the  close-girt  dress  of  the  man  who  runs  for  a 


ST  MAKK.  105 

prize,  or  of  the  soldier  on  duty.  Every  where  iu  St 
Matthew  we  have  the  Eastern  and  Israelite  life,  element, 
and  principle ;  in  St  Mark,  the  Western  and  Roman 
life,  element,  and  principle. 

This   Roman   and   non-Israelite    character   has  been 
recognised  and  remarked  by  many  in  the  plan  and  style 
of  St  Mark's  Gospel.    In  our  opinion,  however,  they  have 
taken  quite  a  wrong  view  of  it,  as  resulting  from  the 
object  for  which  the  author  wrote,  or  from  his  particular 
vocation,  as  called,  in  the  first  instance,  to  instruct  and 
edify  Gentiles  or  Romans.     But  no.     This  Roman,  this      \ 
non-Israelite  character  which  distinguishes  St  Mark,  is       \ 
not  sufficiently  explained  by  alleging  that  he  wrote  origi- 
nally for  readers  born   in  heathendom,   or  for  Roman 
Christians.      Why  not  prefer  this   simple  explanation,         i 
that  he,  the  son  of  St  Peter  in  the  faith,  was  in  point  of        '; 
fact  born  himself  among  the  heathen — nay,  was  hiioself 
a  Roman  %      No  doubt,  we  must  dismiss  any  such  idea 
if  we  are  to  assume  his  being  the  John  Mark,  son  of 
Mary,  and  nephew  of  Barnabas  the  Levite,  whom  the 
book  of  Acts  brings  us  acquainted  with.     But  we  have 
already  shewn  how  little  real  ground  there  is  for  this  j    /^ 
supposition,  however  generally  it  may  be  entertained.      '  •  " 
And  why  should  not  the  friend  and  fellow-labourer  of  St 
Peter  have  been  a  Gentile  by  birth,  as  well  as  St  Luke, 
the  friend  and  companion  of  St  Paul  \     Yes,  how  strik- 
ing, if  the  fact  be  once  admitted,  that  our  four  Gospels 
should  thus  have  had  for  authors,  not  only  two  apostles 
of  Israel,  but  two  evangelists  also,  one  Greek  and  one 
Roman,  from  the  nations  that  were  admitted  to  the  fel- 
lowship of  the  Gospel !    How  striking  that  thus,  from  the 
very  first  among  the  historical  witnesses  of  the  Gospel  of 
Jesus  Christ,  ihe  middle  wcdl  of  partition  is  seen  to  be 


106  THE  FOUR  WITNESSES. 

taken  away !  But  before  entering  more  fully  into  this 
hypothesis,  or  rather,  the  better  to  foUow  out  oiu*  inquiry 
into  the  person  of  our  second  Evangelist,  this  seems  to 
be  the  fitting  place  for  a  review,  in  some  particulars,  of 
this  Roman,  and,  to  speak  more  generally,  Christian- 
Gentile  character  of  St  Mark,  which  we  have  stated  our 
reasons  for  conjecturing  that  he  possessed. 

With  respect  to  w^hat  is  characteristically  Roman  in 
St  Mark,  we  have  already  fixed  our  regards  on  certain 
modes  of  constructing  sentences  that  are  peculiar  to  him, 
and  that  are  conceived  in  the  spirit  of  the  language  of 
the  Romans.  But,  over  and  above  this,  he  employs  cer- 
tain Latin  words  in  a  Greek  form,  which  occur  in  the 
New  Testament  nowhere  else.  Thus  (vi.  27),  the  word 
cnreKovkdraip  (the  purely  Latin  word  speculator),  which 
the  translations  render  less  correctly  executioner.  We 
shall  recur  to  this  expression  hereafter.  So,  likewise,  the 
centurion  is  not  called  by  him  as  by  St  Matthew  and  St 
Luke,  in  pure  Greek,  eKaTovrdpxv^y  hut  in  Latin-Greek, 
KevTvplwv  (centurio). — xv.  39 — 44.  The  same  Evan- 
gelist, and  only  he,  explains  the  two  mites  of  the  wddow 
by  the  Latin-Greek  word  ')(phpavTq<i  {quadrans),  being  the 
fourth  part  of  the  well-known  Roman  as. 

The  Roman  point  of  view  in  St  Mark  further  comes 
out  in  the  division,  found  only  in  his  Gospel,  of  the 
7iight  into  four  luatches,  with  which,  according  to  his 
usual  practice,  he  partly  abridges,  partly  extends,  the 
parallel  passage  in  St  Matthew.  This  occurs  in  the 
everywise  important  parable  which  we  read  in  the  three 
first  Gospels  with  the  following  differences  : — 

Matth.  xxiv.  42.               Mabk  xiii.  33.  Luke  xii.  35. 

Watch  therefore :  for        Take  ye  heed,  watch  Let   your   loins   be 

ye  know  not  what  hoiu*  and  pray :  for  ye  know  gu'ded  about,  and  your 

your  Lord  doth  come,  not  when  the  time  is  lights    burning;     36. 


ST  MARK. 


107 


43.  But  know  this, 
that  if  the  good  man 
of  the  house  had  known 

IX     WHAT     WATCH     the 

thief  would  come,  he 
would  have  watched, 
and  Avould  not  have 
suffered  his  house  to 
be  broken  up.  44. 
Therefore  be  ye  also 
ready:  for  in  such  an 
hour  as  ye  think  not 
the  Son  of  man  Com- 
eth. 45.  Who  then  is 
a  faithful  and  wise  ser- 
vant, whom  his  lord 
hath  made  ruler  over 
his  household,  to  give 
them  meat  in  due  sea- 
son? 46.  Blessed  is 
that  servant,  whom  his 
lord  when  he  cometh 
shall  find  so  doinor. 


34.  For  the  Son  of 
man  is  as  a  man  tak- 
ing a  far  journey,  who 
left  his  house,  and  gave 
authority  to  his  ser- 
vants, and  to  every 
man  his  work,  and 
commanded  the  porter 
to  watch.  35.  Watch 
ye  therefore:  for  ye 
know  not  when  the 
master  of  the  house 
cometh,  at  even,  or  at 
MIDNIGHT,    or    at    the 

COCK-CROWING,  Or  IN 
THE      MORNING:         36. 

Lest,  coming  suddenly, 
he  find  you  sleeping. 
37.  And  what  I  say 
unto  you,  I  say  unto 
ail,  AVatch. 


And  ye  yourselves  like 
unto  men  that  wait  for 
their  lord,  when  he  will 
return  from  the  wed- 
ding; that  when  he 
cometh  and  knocketh, 
they  may  open  unto 
him  immediately.  37. 
Blessed  are  those  ser- 
vants, Avhom  the  lord 
when  he  cometh  shall 
find  watching :  verily 
I  say  unto  you,  that 
he  shall  gird  himself, 
and  make  them  to  sit 
doAvn  to  meat,  and  will 
come  forth  and  serve 
them.  38.  And  if  he 
shall  come  in  the  se- 
cond watch,  or  come 
in  the  thikd  watch, 
and  find  them  so,  bless- 
ed are  those  servants. 
39.  And  this  know, 
that  if  the  good  man 
of  the  house  had  known 
what  hour  the  thief 
would  come,  he  would 
have  watched,  &c. 


This  division  of  the  night  into  four  night  watches  is  of 
Roman  origin ;  the  Jews  reckoned  properly  but  three, 
and  it  was  not  until  a  subsequent  period  that  they 
adopted  the  Roman  fourth.  Hence  we  find  in  St  Mat- 
thew (xiv.  25)  this  fourth  watch  of  the  night,  although  it 
is  remarkable  that  in  St  Luke,  at  the  passage  quoted, 
mention  is  made  only  of  the  second  and  third  watch  of 
the  night.  But  the  Roman  characteristic  remains,  at  all 
events,  in  St  Mark,  in  the  full  and  detailed  designation 
of  the  foiu-  watches  of  the  night,  each  with  its  special 
name,  evening,  midnight,  cock-croiuing  (gallicinium),  and 
morninq. 


108  THE  FOUR  WITNESSES. 

A  principal  and  decisive  passage,  serving  to  elucidate 
not  only  tlie  peculiar  position  of  St  Mark,  but  also  his 
national  descent,  is  presented  to  us  anew  in  an  important 
extension  with  which  he  enlarges  a  passage  in  his  prede- 
cessor. 

Matth.  XV.  1.  Mark  vii.  1. 

Then  came  to  Jesus  scribes  and  Then  came  together  unto  him 
Pharisees,  which  were  of  Jerusa-  tlie  Pharisees,  and  certain  of  the 
lem,  saying,  2.  Why  do  thy  dis-  scribes,  which  came  from  Jerusa- 
ciples  transgress  the  tradition  of  lem.  2.  A7id  when  they  satv  some 
the  elders  ?  for  they  wash  not  of  his  disciples  eat  bread  tvith  de- 
their  hands  when  they  eat  bread,  filed  (that  is  to  say^  ivith  un- 
&c.  washeri)  hands,   they  found  fault. 

3.  For  the  Pharisees,  and  all  the 
Jews,  except  they  wash  their  hands 
oft,  eat  not,  holding  the  tradition 
of  the  elders.  4.  And  when  they 
come  from  the  market,  except  they 
wash,  they  eat  not.  And  many 
other  things  there  be  which  they 
have  received  to  hold,  as  the  wash- 
ing of  cups,  aiid  pots,  brazen  ves- 
sels, and  of  tables.  5.  Then  the 
Pharisees  and  scribes  aslied  him, 
Why  walk  not  thy  disciples  ac- 
cording to  the  tradition  of  the 
elders  ? 

Here  we  find  in  St  Mark  an  extension,  a  development, 
an  elucidation  of  St  Matthew's  text,  through  the  addition 
of  details  that  are  evidently  given  for  the  benefit  of  a 
circle  of  non-Israelite  readers.  The  explanations  relate 
to  matters  perfectly  well  known  in  Israel,  and  which,  as 
such,  did  not  require  to  be  mentioned  by  St  Matthew  at 
all.  Such  an  elucidation,  however,  was  required  for 
Gentile  readers,  whether  they  were  already  converted,  or 
had  still  to  be  converted.  Yet  this  explanatory  state- 
ment, if  I  mistake  not,  is  not  given  by  our  author  as  one 
of  Jewish  birth  would  have  given  it  to  a  foreigner,  but 


ST  MARK.  109 

manifestly  in  the  tone  and  with  the  words  to  be  expected 
from  a  well-informed  narrator,  who  nevertheless  was  just 
as  much  a  foreigner  and  a  Gentile  as  those  whom  he  ad- 
dressed. The  more  we  reflect  on  the  expression  all  the  %^ 
Jews,  the  more  we  feel  convinced  that  he  who  wrote  thus  i^^ 
was  not  himself  a  Jeiu  by  birth ;  and  consequently,  that 
whatever  in  this  Gospel  is  written  from  a  non-Israelite 
point  of  view,  must  be  explained  not  only  by  the  position 
of  those  to  whom  this  Gospel  was  addressed,  but  also 
by  the  national  origin  and  national  peculiarities  of  the 
person  by  whom  it  was  written. 

And  now,  having  once  adopted  this  principle,  how 
much  more  natural  and  more  simple  becomes  the  expla- 
nation of  what  we  have  observed  to  be  left  out  in  this 
second  Gospel,  specially,  for  example,  the  mention  of 
Samaritans,  the  exclamation  of  Woe  upon  the  Pharisees 
and  the  Scribes,  and  over  the  three  cities  of  Galilee,  and 
over  Jerusalem.  Nothing  of  this  fell  within  the  scope  of 
St  Mark  and  his  Gospel.  Writing  as  a  Roman,  and  for 
readers  who  did  not  belong  to  Palestine,  the  Samaritan 
part  of  the  population  of  the  Holy  Land  seemed  of  less 
consequence  from  the  point  of  view  he  occupied,  and  his 
eye  was  naturally  fixed  more  steadily  on  the  grand  divi- 
sion of  the  world  into  Jews  and  Gentiles.  And  as  for 
the  Woes  pronounced  upon  the  Pharisees,  he  was  no 
doubt  called  upon  as  a  faithful  Evangelist  to  mention,  in 
general,  the  testimony  of  our  Lord  against  the  errors  and 
the  traditions  of  the  Pharisees,  who  made  the  law  of  no 
effect ;  but  a  feeling  of  delicacy  made  it  most  natural, 
that  in  doing  so,  he,  an  Evangelist  from  among  the  Gen- 
tiles, and  writing  for  the  Gentiles,  should  not  give  any 
special  emphasis  to  judgments  pronounced  on  Jewish 
descriptions  of  men  alone.     And  how  much  more  still 


110  THE  FOUR  WITNESSES. 

may  this  be  said  with  respect  to  Jerusalem  1  He  could 
not,  he  might  not,  allow  to  pass  unnoticed  the  minute 
prediction  by  our  Lord  of  the  destruction  of  that  city 
(chap,  xiii.) ;  but  to  have  inserted  here  still  further  parti- 
culars respecting  that  denunciation  of  the  Holy  City  of 
the  Jews,  might,  from  the  pen  of  a  converted  Roman, 
have  looked  like  a  shout  of  triumph,  incompatible  with 
the  delicacy  of  feeling  becoming  a  true  convert  to  the 
Christ  of  Israel.  Desirous  to  avoid  the  very  appearance 
of  any  thing  of  this  sort,  his  pen,  in  its  rapid  course, 
touches  not  those  details  which  St  Luke,  on  the  contrary, 
though  no  less  a  Gentile  by  birth,  was  called  upon  to 
adopt  in  his  Gospel,  for  a  reason  and  in  a  manner  which 
we  shall  see  afterwards. 

We  have  now  advanced  some  steps  further  in  an  ac- 
quaintance with  the  person  of  the  author  of  our  second 
Gospel.  St  Mark  wrote  not  only  for  the  Gentiles  by 
birth,  but  as  a  man  who  was  himself  a  converted  Gentile 
— a  Roman  who  had  become  a  Christian.  His  Gospel, 
so  characteristic  in  all  respects  in  point  of  style,  enables 
us  perhaps  to  discover  something  more  with  regard  to 
him,  on  our  scrutinizing  it  still  more  deeply.  What  if  St 
Mark,  our  second  Evangelist,  may  be  proved  to  have  been 
not  only  a  Roman  by  birth,  but  a  Roman  soldier  also  by 
profession  ? 

It  strikes  me  that  we  may  discover  in  the  style,  in  the 
disposition,  and  the  whole  spirit  of  our  second  Gospel, 
a  military  cliaracter,  which  reveals  itself  more  and 
more  the  more  we  study  it  in  a  sufficient  number  of  de- 
tails. And,  first  of  all,  methinks  I  see  this  character  in 
the  union  of  two  qualities  which  in  several  parts  of  St 
Mark  strike  one  at  a  glance  ;  the  rapidity  with  which  he 


ST  MARK.  Ill 

carries  jou  along  in  his  narrative,  and,  at  the  same  time, 
the  exactness  and  precision  with  which  he  states  his  de- 
tails. The  better  to  understand  this,  let  us  take  up,  for 
the  purpose  of  comparison,  some  military  report  or  nar- 
rative of  ancient  or  modern  times,  drawn  up  in  the  spirit 
of  that  profession,  and  by  a  more  or  less  practised  hand, 
and  we  shall  invariably  find  these  two  qualities  combined 
— economy,  so  to  speak,  of  words  —  compression  and 
terseness  of  style,  on  the  one  hand';  and  copiousness  of 
details,  on  the  other  hand,  on  local,  and  indeed  all  sorts 
of  circumstances.  It  has  been  chiefly  upon  a  deliberate  /^ - 
comparison  of  the  style  of  Cassar's  Commentaries  with 
that  of  our  second  Gospel,  that  I  have  found  a  striking 
resemblance  between  them  in  the  qualities  just  mentioned. 
In  both  we  have  the  same  emphatic  repetition  of  the  same  j^t^^ 
leading  words  and  things,  combined  with  the  same  rapi-  ^i^.'^t 
dity  of  movement  in  the  narrative.     The  same  animation  ' 

and  celerity,  combined  with  an  equal  copiousness  of  scenic 
description,   distinguish  both  authors.      The  very  word  K^^^^j-j^ 
straiglitiuay  (eu^eo)?),  which  is  such  a  favourite  with  St      Lul 
Mark,  and  is  employed  in  his  Gospel  about  forty  times, 
appears  in  the  writings  of  the  great  Roman  captain  in 
his  ever-recurring  celeriter. 

But,  besides  this,  the  soldier  betrays  himself  at  every 
turn  in  our  Evangelist  St  Mark,  by  many  expressions 
which  must  have  become  familiar  to  him  in  the  course  of 
his  professional  life,  and  which,  so  to  speak,  seem  to 
escape  unwittingly  from  his  pen.  Thus,  for  example,  in 
the  above-quoted  mention  of  the  man  who  beheaded  John 
the  Baptist,  and  whom  he  calls  by  the  Latin-Greek  name 
speculator.  This  speculator  was  by  no  means,  as  we  have 
remarked,  an  executioner,  but  a  soldier,  such  as  among 
the  Romans,  and,  in  this  case,  in  conformity  with  Roman 


112  THE  FOUR  WITNESSES. 

customs,  was  employed  by  Herod  to  carry  into  effect  a 
sentence  of  deatli.^  Still  more  evidently  does  tlie  soldier 
shew  himself  in  that  other  strong  expression  which  St 
Mark  employs  (xiv.  44)  in  place  of  that  used  by  St 
Matthew  (xxvi.  48)  as  the  sign  used  by  the  traitor  Judas 
to  point  out  which  of  the  party  was  his  Master  to  the 
armed  multitude.  This  word  sign  [a-r^fielov)  becomes 
under  the  pen  of  St  Mark  a  sort  of  tohen,  a  preconcerted 
sign,  a  word  employed  by  ancient  authors  to  express  a 
military  sign — a  ivatcliword  {a-va-ari^ov)? 

But  while  thus  led  on  by  the  observations  and  examples 
that  have  occurred  to  us,  to  enter  more  deeply  into  an 
examination  of  St  Mark's  Gospel,  we  find  ourselves  every 
where  forcibly  reminded  of  military  customs  in  that  curt- 
ness  of  speech,  that  tone  of  command,  which  characterise 
his  narrations  every  time  we  compare  him  with  the  other 
Evangelists.  Have  we  not,  for  example,  a  soldier's  mode 
of  thinking  and  expressing  himself  in  the  three  simple 
words  with  which  St  Mark  (iii.  13)  makes  us  feel  the 
elective  power  of  Jesus  in  the  calling  of  the  Apostles  : 
And  he  goeth  up  into  a  mountain,  and  calleth  unto  him 
WHOM  HE  WOULD  (01)9  rjOekev  avTo^i) '?  Or  when  our  Lord, 
in  a  passage  already  quoted,  introduces  the  similitude  of 
the  sower  with  that  short  but  terse  and  authoritative  call 
to  attention — Hearken  (iv.  3) '?  Or  when  afterwards  he 
closes  another  parable  of  our  Lord's,  which  has  also  been 
quoted,  that  of  the  householder  who  gives  directions  to 

•  Seneca  de  Ira,  1.  i.  c.  16  :  Centurio  suppUcio  prcepositus  condere  (jladium 
speculatorem  jvhet.  Here  Lipsius  remarks ;  Speadatorem  geniis  militum. 
Miliies  rem  pcmalemfere  administrahant ;  i.  e.,  the  specidator  was  a  kind  of 
soldier,  soldiers  generally  executing  penal  sentences. 

2  Many  places  confirming  tliis  meaning  of  the  word  may  be  seen  in  Wetstein, 
in  the  Annotations  of  his  edition  of  the  New  Testament  (A")  1751)  on  Mark  at 
the  above  passage,  ^va-a-rjfiov,  Xoyoy  eV  TrdKffKo  eVi  ypcopicrixco  tmv  oiKtiMv 
8e8ofievos — (i  vatchirord  med  to  dislingiiish  friends  from  ciiPmios  IN  WAR. 


/ 


ST  MARK.  1 1  3 

his  servants  on  leaving  them,  with  these  words  to  be 
found  in  his  Gospel  onlj  (xiii.  27):  What  I  say  imto  you, 
I  say  unto  all,  AVatch  !  Or  when,  prior  to  that,  he 
alone  records  the  two  words  of  authority  and  power, 
Peace,  Be  still ! — with  which  Jesus  appeased  the  stormy 
sea  and  the  unbridled  winds — do  we  not  recognise  in  the 
tone  of  these  two  words  the  idea  that  would  impress 
itself  on  a  soldier,  familiar  with  the  giving  of  the  word  of 
command,  and  with  the  idea  of  discipline  1 

But  when  we  speak  of  the  tone  and  manner  of  a  sol- 
dier in  the  style  of  St  Mark,  we  trust  that  no  one  will 
attach  to  that  expression  a  meaning  unworthy  of  the 
subject  in  hand.  What  we  contemplate  is  the  manly, 
the  decided,  the  grave,  the  steadfast — whatever,  in  short, 
marks  the  genuine  soldier  in  the  ordinary  course  of  life, 
and  in  the  gospel  gives  such  a  charm  to  a  faith  like 
that  of  the  centurion,  so  strikingly  represented  to  us  in 
Matthew  (viii.  5-13),  and  in  St  Luke  (vii.  1-10.)  It  is  with 
the  force  and  firmness  of  such  a  faith  that  St  Mark  ex- 
presses himself  In  such  a  spirit,  resolute,  clear,  dutiful, 
earnest  in  regard  to  the  most  urgent  of  all  affairs,  does 
he,  at  the  close  of  his  Gospel,  give,  as  it  were,  the  essence 
of  the  whole  in  these  words  of  our  Lord  :  He  that  be- 
lieveth  and  is  baptized  shall  be  saved ;  but  he  that  believ- 
eth  not  shall  be  damned  (xvi.  16).  Compare  this  short 
terse  passage  of  the  soldier-Evangelist  with  the  closing 
announcement  recorded  by  the  apostle-Evangelist :  Go 
ye  therefore  and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,  teaching  them  to  observe  all  things  ivhatsoever  I 
have  commanded  you  (Matth.  xxviii.  19). 

We  may  now,  perhaps,  advance  one  step  further  in  our 
investigation  with  respect  to  the  person  of  so  important 

H 


114  THE  FOUR  WITNESSES. 

an  author  as  that  of  the  second  Gospel.  Are  we  sure 
that  something  more  may  not  possibly  be  found  recorded 
in  the  New  Testament,  besides  the  name  of  our  St  Mark, 
and  the  ties  by  which  he  was  associated  with  St  Peter  f 
That  in  natural  character,  in  social  relations,  in  national 
descent,  he  was  quite  a  different  person  from  the  John 
Mark  who  accompanied  Paul  and  Barnabas  in  their 
ministrations,  and  who  was  the  Israelite  son  of  a  mother 
who  belonged  to  Jerusalem,^  seems  now,  after  all  that 
we  have  said,  to  be  placed  beyond  a  doubt.  But  who 
then  is  our  St  Mark,  the  son  of  St  Peter  in  the  faith  % 
He  is  nowhere  mentioned  hy  name  except  in  the  well- 
known  passage  of  the  Epistle  (1  Pet.  v.  ^3).  But  what 
should  we  light  upon  him  in  another  passage  of  the  New 
Testament,  though  his  name  be  not  given  f  What  if  some- 
where we  meet  with  a  devout  soldier,  at  a  highly  impor- 
tant crisis,  standing  in  so  interesting  a  relationshij)  with 
St  Peter,  that  he  might  by  pre-eminence  be  called  his 
son  in  the  faith  f  Be  it  observed  that,  in  the  gospel, 
every  one  is  not  understood  to  be  such  a  son,  whom  any 
leading  gospel  minister  may  have  by  his  preaching  won 
to  Christ ;  but  only  such  exclusively  as  by  means  of  that 
preaching  has  been  brought  into  a  peculiarly  tender  rela- 
tionship with  the  preacher  himself  Thus,  for  example, 
every  one  that  was  converted  to  the  Lord  through  the 
instrumentality  of  St  Paul,  was  not  called  by  him  his 
son;  but  such  only  as  Timothy,  for  instance,  was,  who  at 
a  highly  critical  moment  of  the  Apostle's  life,  became 
intimately'  associated  with  him,  by  and  for  the  gospel.^ 
Now,  does  not  the  New  Testament  history  point  out 
to  us  such  a  moment,  as  connecting  St  Peter  with  a 

'  Acts  xii.  12  ;  xiii.  5,  13. 

*  Acts  xvi.  1-3.     2  Tim.  iii.  10,  11.     Compare  Acts  xiv.  19. 


ST  MARK.  115 

soldier,  like  the  one  we  think  we  have  seen  in  St  Mark  ? 
We  believe  that  it  does  so.  Let  us  open  the  book  of 
the  Acts.  There  we  find  (ch.  x.  and  xi.)  the  Gospel 
preached  by  St  Peter  for  the  first  time  to  the  Gentiles. 
This  preaching  is  preceded  and  accompanied  with  some 
remarkable  circumstances.  Cornelius,  the  Roman  centu- 
rion at  Cesarea,  is  commanded  in  a  vision  to  send  to 
Joppa  for  the  apostle,  St  Peter.  He  sends,  accordingly 
(x.  7),  two  of  his  household  servants,  and,  as  the  princi- 
pal person  naturally  when  such  was  the  errand,  a  devout 
^oldier  of  them  that  waited  on  him  continually — a  soldier, 
consequently,  who  must  have  been  a  fellow-proselyte  in 
serving  the  God  of  Israel,  and  living  in  fellowship  of  prayer 
and  good  deeds  with  his  pious  superior  officer.  The  Apostle 
Peter,  on  his  side,  had  seen  a  vision,  signifying  and  an- 
nouncing to  him,  on  the  part  of  God,  the  approaching 
full  communion  that  was  to  unite  Jews  and  Gentiles  in 
the  worship  of  the  one  true  God.  Anon  the  arrival  of 
the  deputed  triumvirate  was  announced,  and  the  devout 
soldier  becomes  one  of  the  first  Gentiles  whose  faces  met 
St  Peter  after  his  receiving  that  new  revelation  from  God. 
With  him,  and  the  other  messengers  and  witnesses,  St 
Peter  sets  ofi*  to  the  centurion's  house.  This  is  followed 
by  his  preaching  there,  by  the  outpouring  of  the  Holy 
Ghost,  and  the  baptism  of  Cornelius  and  all  his  house. 
Well  may  that  hour  have  fixed  itself  on  the  apostle's 
memory ;  and  well  may  that  have  proved,  not  only  an 
indissoluble,  but  the  closest  possible  bond  which  united 
the  apostle  to  the  house,  the  person,  and  every  individual 
member  of  the  family  of  the  privileged  centurion.  From 
this  bond  the  devout  soldier  could  not  have  been  excluded ; 
on  the  contrary,  he  was  just  the  person  with  whom  the 
apostle  must  have  contracted  a  particular  intimacy,  in  the 


116  THE  FOUR  WITNESSES. 

course  of  his  preaching,  and  in  the  bonds  of  the  faith. 
AYhat  a  moment  was  that  in  the  life  of  these  two  men, 
and  in  the  whole  history  of  the  gospel !  But  now,  what 
more  natural  also,  than  that  this  subaltern  from  so  highly 
privileged  a  house,  should  have  been  considered  by  the 
apostle  afterwards  as  specially  his  son  in  the  Gospel,  and 
should  have  been  associated  as  a  companion  and  servant  in 
the  Gospel  with  St  Peter ;  that  thus  the  author  of  the  first 
Gospel  that  was  addressed  to  the  Gentiles  should  have 
been  himself  one  of  the  first  among  the  Gentiles  to  receive 
the  Holy  Ghost ;  in  other  words,  that  our  first  Evangelist, 
St  Mark  the  Roman,  the  thoughtful  and  devout  soldier, 
was  no  other  than  that  same  devout  soldier  of  whom  the 
book  of  Acts  makes  mention  at  the  passage  to  wdiicli  we 
refer '? 

This  idea,  however,  I  propose  here  only  as  a  conjecture, 
although  convinced  that  it  will  seem  more  and  more  pro- 
bable the  more  we  scrutinize  and  ponder  our  second 
Gospel.  One  word  more  let  me  add,  as  it  will  serve  to 
strengthen  this  idea  by  a  sort  of  proof,  if  not  strictly 
mathematical,  at  least  in  harmony  with  the  nature  of  the 
thing.  Let  any  one,  after  all  that  has  been  observed, 
compare  the  preaching  of  St  Peter  to  the  Gentiles  by 
birth,!  yf[i\^  this  Gospel  of  the  soldier  converted  to  Christ. 
What  will  he  find "?  Why,  first  of  all,  the  opening  in 
both  cases  is  the  same  :  The  Gospel  of  Jesus  Christ, 
beginning  ivith  the  baptism  of  John.  But  now  for  the 
conclusion  also  ;  in  Mark  (xvi.  19,  20):  So  then,  after  the 
Lord  had^ spoken  to  them,  he  was  received  up  into  heaven, 
and  sat  on  the  j'ight  hand  of  God.  A  nd  they  ivent  forth 
and  'preached  every  where,  the  Lord  luorhing  with  them, 

and    CONFIRMTNG     THE     WORD    WITH     SIGNS     FOLLOWING. 
'  Acts  X.  30,  37,  and  following  verses. 


ST  MAKK.  1  1  7 

In  the  account  also  given  in  the  Acts  (x.  44),  the  preach- 
ing of  St  Peter  is  instantly  confirmed  bj  the  descent  of 
the  Holj  Ghost  on  all  that  heard  the  word.  Here  at  least 
there  is  harmony.  But  this  harmony  may  be  traced  to 
an  effect  of  Mark's  memory,  if  we  have  only  any  good 
ground  for  concluding  that  our  Evangelist,  as  a  fellow- 
believer  in  the  house  of  Cornelius,  had  been  an  eye- 
witness of  St  Peter's  first  preaching  to  the  Gentiles, 
and  of  the  signs  that  immediately  followed  ;  and  in  that 
case,  the  impi-ession  made,  and  the  gift  received  on  that 
day,  were  more  than  probably  the  originating  causes  to 
which  we  may  trace  his  whole  Gospel — that  Gospel  which 
some  Church  fathers  have  not  inappropriately  called  a 
Gospel preaclihuj  of  St  Peter} 

Thus,  then,  by  the  many  distinguishing  traits  which 
our  second  Gospel  presents,  have  we  been  able,  perhaps, 
to  penetrate  to  a  knowledge,  not  only  of  the  internal 
tissue  and  grand  leading  principle  of  that  important 
Biblical  composition,  but  also  of  the  person  of  its  author. 
In  the  peculiarities  of  his  Gospel  we  seem  to  have  dis- 
covered his  character,  his  profession,  his  country,  nay,  the 
very  history  of  his  conversion.  But  our  examination 
of  the  internal  structure  of  the  four  Gospels  has  an  in- 
comparably higher  object  in  view.  In  connexion  with 
the  observations  we  have  made,  we  would  seek  out 
the  characteristic  points  that  distinguish  the  portraiture 
of  the  person  of  our  Lord  Jesus  Christ,  as  presented  by 
each  of  our  four  sacred  authors.  What,  then,  is  it  in  St 
Mark  that  peculiarly  characterises  this  to  us  the  dearest 
and  most  important  of  all  delineations — the  portraiture 
of  our  Lord  \ 

And  here  we  would  again  recall,   Mitli  the  view  of 


lis  THE  FOUR  WITNESSES. 

giving  it  a  closer  and  more  definite  application,  the  general 
remark  with  which  we  started  respecting  the  agreement 
and  the  diversity  of  the  Gospels.  It  is  the  individual 
characters,  the  special  gifts,  the  several  distinct  relation- 
ships, objects,  vocations,  and  plans,  of  the  four  different 
Evangelists,  to  which  we  must  look  for  an  explanation  at 
once  of  the  intimate  and  perfect  unity,  and  of  the  four- 
fold diversity  of  their  writings.  Let  us  now  try  the 
application  of  this  principle  to  the  diversity  and  to  the 
agreement  in  the  manner  with  which  the  Person  itself 
of  the  Saviour  is  portrayed  to  us  in  the  four  different 
Gospels.  And  how  possibly  could  there  fail  to  be  diver- 
sities in  their  manner  of  accomplishing  this,  the  highest 
object  of  their  writing  1  In  Jesus  Christ  there  is  a  ful- 
ness of  which  no  one  disciple  or  apostle  could  have  given 
any  adequate  idea.  Here  was  a  subject  which  it  is  self- 
evident  never  could  have  been  exhausted  by  any  number 
of  authors,  whoever  they  might  be.^  Thus  to  picture  Christ 
to  the  eye  in  equal  fulness,  that  is,  as  an  actual  ivhole,  and 
that  in  all  his  aspects,  one  witness  was  very  far  from 
being  sufficient ;  but  Divine  Wisdom  could  here  accom- 
plish its  object  by  means  of  a  fourfold  testimony  and  a 
four-sided  delineation.  In  order  to  this,  each  of  the 
four  Evangelists  behoved  to  represent  to  us  not  only  the 
doings  and  the  sayings,  but  the  very  person  of  the  Saviour, 
from  his  own  individual  point  of  view,  and  in  harmony 
both  with  his  own  personal  character  and  disposition, 
and  with  the  special  gifts  bestowed  on  him  by  the  Holy 
Ghost,  under  whose  immediate  inspiration  he  wrote. 
Through  that  promised  Spirit  they  beheld  and  they 
described  the  Lord  Jesus,  from  a  special,  distinct,  and 
always  very  definite  position — all,  however,  as  he  really 

'  John  xxi.  25. 


ST  MAKK.  I  1 .0 

and  truly  was  and  shewed  himself  to  be — and  so  that,  as  a 
final  result,  all  these  separate  aspects  meet  together  and 
harmonize  in  the  most  perfect  and  glorious  one.  But  in 
order  to  this  very  result,  it  was  necessary  that  these 
several  views  taken  of  that  one  grand  object,  besides 
being  all  equally  true,  should  be  each  characteristically 
different,  and  consequently  distinguishable.  Hence  we 
meet  in  one  Gospel,  as  we  have  already  said,  Jesus 
Christ  specially  as  the  promised  Messiah ;  in  another, 
as  really  come  into  the  ivorld;  in  a  third,  as  conceived 
and  anointed  hy  the  Holy  Ghost ;  in  a  fourth,  as  the  gift 
of  the  Father; — in  one,  as  hing  and  prophet;  in  an- 
other, as  shepherd  and  ruler;  in  a  third,  as  high  priest; 
in  a  fourth,  as  the  only  begotten  Son; — in  one,  as  Em- 
manuel, God  with  us;  in  another,  as  the  man  Christ 
Jesus ;  in  the  third,  as  the  great  physician  both  of  body 
and  soul;  in  the  fourth,  as  the  true  God  and  life  eternal; 
and  so  on,  in  many  different  ways.  Not  so,  however,  as 
if  these  various  modes  of  contemplating  and  delineating 
our  Lord  mutually  excluded  each  other  in  any  measure  : 
far  from  this ;  in  all  four  Gospels,  all  these  different 
qualities  or  manifestations  of  the  Lord  Jesus  are  assumed 
to  be  equally  essential ;  only,  in  one  of  them,  one  of  the 
above  qualities — in  another,  another  such  quality — stands 
out  more  prominently,  occupies  more  of  the  foreground, 
or,  finally,  forms  the  groundwork  or  kernel  of  the  evan- 
gelical narrative.  Now,  the  particular  point  of  view 
from  which  each  of  the  Evangelists  contemplates  and 
portrays  the  Saviour,  stands  in  the  closest  connexion 
with  his  own  proper  personality,  including  in  this  term 
his  personal  disposition,  his  intellectual  and  spiritual 
wants,  and  his  intellectual  and  spiritual  gifts; — for  even 
in  this  sense  it  may  be  said  with  truth,  Out  of  his  fulness 


120  THE  FOUK  WITNESSES. 

have  we  all  received ; — and,  under  tlie  directing  guidance 
of  the  Holy  Ghost,  each  gives  back  what  he  has  received, 
and  what  has  been  confided  to  him. 

Now,  then,  let  us  proceed  to  observe  this  special  fea- 
ture in  the  Gospel  of  St  Mark.  Here,  too,  we  shall  find 
our  views  elucidated  by  a  comparison  with  that  of  St 
Matthew.  If,  in  the  Gospel  of  that  apostle,  we  had 
Jesus  Christ  exhibited  to  us  as  the  promised  Emmanuel, 
God  until  Its,  in  St  Mark's  he  stands  more  distinctly  be- 
fore us  as  having  become  really  and  truly  inan — man  in 
all  points  like  as  we  are,  except  sin — man  as  respects 
soul  and  body — 7nan  among  men  and  before  God. 
/\  To  exhibit  this  humanity — this  true  and  real  huma- 
nity— in  all  our  Lord's  doings  and  sayings,  yea,  in  all 
the  emotions  of  his  soul  and  all  the  movements  of  his 
body — such  is  the  vocation  of  this  Evangelist,  with  whose 
special  talent  and  bent  of  mind  we  have  now  famiharized 
ourselves  in  so  many  ways,  as  one  pre-eminently  skilful 
in  painting  things  to  the  life,  and  conceiving  all  things  in 
their  most  visible  reality.  Hence  St  Mark's  Gospel, 
placed  side  by  side  with  that  of  St  Matthew's,  is  that  of  the 
Son  of  man  placed  side  by  side  with  that  of  the  Messias, 
the  Son  of  God.  Nevertheless,  that  it  may  be  seen  how, 
among  the  sacred  authors,  the  most  decided  diversity  in 
their  points  of  view  may  be  coupled  with  the  most 
perfect  unity  in  all  truth,  it  so  happens  that  this  very 
Gospel,  which  exhibits  to  us  the  Christ  in  his  entire 
humanity,  is  that  which  bears  this  superscription  (i.  1),  The 
beginning  of-  the  Gospel  of  Jesus  Christ,  the  Son  of 
God  ;  while  St  Matthew  calls  his  (i.  1),  The  book  of  the 
generation  of  Jesus  Christ,  the  Son  of  David,  the 
SON  of  Abraham. 

What,  then,  arc  the  respects,  and  of  what  sort  are  the 


ST  MARK.  121 

particulars,  by  which  this  second  Gospel  may  be  recog- 
nised as  the  Gospel  of  our  Lord's  humanityf  These 
are  many  and  yarious.  Nowhere,  in  the  first  place,  do 
we  see  the  human  emotions  of  the  sinless  Saviour  so 
minutely  detailed  and  exhibited  to  us  in  appropriate 
expressions  as  in  St  Mark.  Thus,  in  the  cure  of  the  deaf 
and  dumb  man  in  Decapolis,  we  here  read  of  Jesus  (vii. 
34),  that,  loohing  up  to  heaven,  he  sighed  {larevaPe,  a 
word  nowhere  else  employed  in  speaking  of  our  Lord). 
With  a  similar  word,  he  sighed  deeply  {dvas-evd^a^;,  an 
expression  occurring  here  alone  in  the  New  Testament), 
the  Saviom-'s  anguish  of  soul  at  the  malice  of  the  Phari- 
sees in  tempting  him  is  signified  to  us  (viii.  12).  Thus 
we  have  seen  already  the  striking  exhibition  of  our 
Saviom''s  mingled  emotions  with  respect  to  the  enmity 
felt  towards  him  by  the  Scribes  and  Pharisees,  recorded 
by  St  Mark  (iii.  5) :  And  ivhen  lie  had  looked  round 
about  on  them  luith  anger,  being  grieved  for  the  hard- 
ness of  their  hearts.  In  like  manner,  it  is  St  Mark  who 
records  hovj  much  displeased  Jesus  was  {rj<yavdKr7](Te)  at 
the  disciples  for  preventing  children  being  brought  to 
him  (x.  14);  and  how,  on  the  other  hand,  he  loved 
(x.  21)  with  a  kindly  feeling,  more  of  a  human  natme,  the 
rich  young  man  on  account  of  his  natural  amiability. 

The  four  Evangelists  have  repeatedly  given  us  an  idea 
of  the  looh,  or  of  the  act  of  lifting  the  eyes  upwar'ds,  in  the 
blessed  Saviour.  Turning  to  St  Luke  (xxii.  61),  let  us 
but  think  of  that  look  which  went  through  the  heart  of 
St  Peter  when  he  had  denied  his  Master,  and  which 
brought  him  to  repentance  ;  or  in  St  John  (vi.  5)  and  St 
Luke  (vi.  20),  of  that  lifting  up  of  the  eyes  of  Jesus  on 
the  multitude  when  an  hungered,  or  on  the  disciples  as 


122  THE  FOUR  WITNESSES. 

they  louged  to  be  taught  by  him,  or,  finally,  in  St  John 
(xi.  41 ;  xvii.  1),  of  his  Ufting  up  his  eyes  in  prayer.  St 
Mark  notes  for  us  one  further  moYement  still,  and  a  no 
less  expressive  moyement  of  the  eyes  of  our  Lord  in  a 
word  which  seems  to  transport  us  into  the  circle  imme- 
diately around  him,  and  to  place  us,  as  it  were,  in  his 
very  presence,  as  he  moved  about  among  friends  and  foes. 
It  is  the  Saviour's  look  as  expressed  by  the  Greek  word 
Trepi/S^eTreadac,  to  look  7'ound  071  all  sicles — a  word  which, 
with  the  single  exception  of  a  passage  in  St  Luke  (and 
that,  too,  adopted  from  St  Mark),  occurs  only  in  our 
second  Evangelist ;  as,  1st,  In  the  passage  more  than 
once  referred  to  (iii.  5) :  where  Jesus  looked  round 
ABOUT  on  the  Pharisees  ivith  anger  and  grief}  2nd, 
Where  he  replies  to  the  message  brought  to  him  from  his 
mother  and  his  brethren  (iii.  34):  by  looking  round ^ 
ABOUT  ON  them  luhich  sat  about  him,  he  declares  that  he 
looked  upon  them  as  his  mother  and  his  brethre7i.  3d, 
Where,  upon  being  touched  in  the  crowd  by  the  woman 
who  had  an  issue  of  blood,  he  looked  round  about  to 
see  her  who  had  done  it  (ver.  32).  4th,  Where,  previous 
to  his  declaration  with  respect  to  the  difficulty  of  a  rich 
man's  entering  into  the  kingdom,  he,  as  it  were,  first  pre- 
pares his  disciples  for  so  solemn  a  declaration,  by  look- 
ing ROUND  ABOUT.  Finally,  5th,  AVhere,  on  entering  the 
temple  at  Jerusalem,  he  looked  round  about  ujjon  all 
things  (xi.  11),  and  when  the  evening  was  come,  went 
out  unto  Bethany  with  the  twelve,  as  preparatory  to  his 
purifying  the  temple  on  the  following  day,  a  circumstance, 
with  respect  to  the  purification  of  the  temple,  equally 

'  St  Luke  (vi.  lOj,  has  so  far  adopted  this  phrase  tlius :  And  looking  round 
ABOUT  upon  them  all. 

*  Properly,  tn  look  all  round  as  in  a  circle  (Trepi^XfxIrafiepos  kvkXco.) 


ST  MAllK.  123 

miuute  and  important,   and  found   in    St    Mark   alone 
(xi.  11-15). 

We  are  conducted  by  St  Mark  still  furtlier  into  the 
minute  details  of  our  Lord's  life  as  man,  and  of  his  rela- 
tions with  men  on  this  earth,  when  he  informs  us  with 
respect  to  his  descent  and  parentage,  always  in  his  own 
pecuhar  manner,  by  means  of  a  slight  discrepancy  between 
him  and  St  Matthew  and  St  Luke,  forcibly  and  signi- 
ficantly detailed  and  extended.  At  Nazareth,  the  town 
in  which  he  was  brought  up,  his  doctrine  and  his  miracles 
had  given  rise  to  much  amazement  and  scandal.  Whence 
hath  this  man  this  tuisdom,  and  these  mighty  ivories?  Is 
not  this  the  carpentee's  son  f  Is  not  his  mother'' s  name 
Mary  f  Tims  do  we  read  in  St  Matthew  (xiii.  54,  ^^) ; 
but  in  Mark  (vi.  3),  Is  not  this  the  carpenter,  the  son  of 
Maryf  This  discrepancy  between  our  two  Gospels,  ap- 
parently so  unimportant,  clearly  reveals  to  us  two  striking 
cu'cumstances  in  the  private  life  of  Jesus  ;  first,  that  he 
himself,  along  with  his  father,  and  apparently  until  his 
baptism  in  Jordan,  followed  at  Nazareth  the  trade  of  a 
carpenter ;  secondly,  that  in  those  days  Joseph,  the  hus- 
band of  Mary,  must  have  long  been  dead.  And  thus  it 
is  that  the  Lord  from  heaven,  he  by  whom  the  heaven  and 
the  earth  were  created,  is  found  in  his  human  nature  exer- 
cising a  trade  on  this  earth,  and  by  that  trade,  that  labour 
of  his  own  hands,  provided,  as  a  son  and  support,  for 
Joseph's  widow,  the  daughter  of  David,  whose  eldest  son 
he  was  according  to  the  flesh. 

Further,  it  is  only  in  St  Mark  that  we  read  the  following 
detail,  which  throws  a  great  deal  of  light  on  the  manner 
in  which  the  relations  of  Jesus  at  first  contemplated 
his  public  teaching  and  actions  (iii.  20,  21)  :  And  they 
went  into  an  house.     And  the  multitude  cometh  together 


124  THE  FOUK  WITNESSES. 

again,  so  that  they  could  not  so  much  as  eat  bread.  And 
when  his  friends  heard  of  it,  they  went  out  to  lay  hold  on 
him;  for  they  said,  He  is  beside  himself.  By  the  friends 
of  Jesus,  or  rather  those  of  his  house  {ol  irap  avrov),  we 
must  understand  his  mother  and  his  brethren,  as  appears 
from  that  passage  in  Matthew  (xii,  46),  and  Luke  (viii.  19), 
compared  with  Mark  iii.  31,  where  the  expression,  there 
CAME  then,  evidently  connects  the  narrative  with  the 
detail  recorded  by  St  Mark  alone  (ver.  21).  Verse  21st 
must  not  be  understood  as  if  the  hinsmen  of  Jesus  said, 
that  he  is  beside  himself  By  the  word  eXeyov,  they  said 
{people  said),  it  is  clear  that  we  must  understand  the 
circulators  of  this  opprobrious  report.  It  was  a  report, 
however,  which  had  sufficient  influence  on  the  mother  and 
brethren  of  Jesus,  particularly  the  latter,  to  make  them 
think  it  proper  for  them  to  endeavour  to  restrain  him, 
and  to  moderate  those  indefatigable  labours  which  were 
causing  so  much  talk  among  the  multitude. 

Some  other  details  of  great  importance,  which  yet 
have  met  with  little  attention,  are  given  by  St  Mark, 
bearing  upon  our  Lord's  daily  intercourse  with  his  dis- 
ciples, and  his  conduct  in  public.  No  one  speaks  so 
much  as  St  Mark  does  of  the  house,  and  of  Jesus  being  in 
the  house;  for  example,  how  at  Caperiiaum  he  was  in 
the  HOUSE,  and  straightway  many  luere  gathered  together, 
insomuch  that  there  was  no  room  to  receive  them,  no  not 
so  MUCH  AS  ABOUT  THE  DOOR  (ii.  1,  2).  In  like  manner, 
shortly  before  (i.  32,  33),  And  at  even,  ivhen  the  sun  ivas 
set,  they  brought  unto  him  all  that  were  diseased,  and 
them  that  were  possessed  with  devils.     And  all  the 

CITY  WAS    GATPIERED  TOGETHER  AT  THE  DOOR.       AVe  have 

elsewhere  seen  already  how  ho  notes,  by  an  expressive 


ST  MAllK.  125 

repetition,  the  custom  of  Jesus  to  assemble  the  multitude, 
and  to  teach  them  hy  the  seaside}  A  detail  extremely 
simple,  but  one  that  transports  us  into  the  whole  truth 
and  reality  of  the  scene,  is  recorded  by  him  in  the  fol- 
lowing extension  of  the  extremely  short  notice  given  by 
St  Matthew  :  — 

Mattii.  xii.  15.  Mark  iii.  7. 

But   wheu    Jesus    knew   it,   he  But    Jesus    withdrew    himself 

withdrew  himself  from  thence:  and    with  his  disciples  to  the  sea:  and 

great  multitudes  followed  him,  and    a  great  multitude //-o???  Galilee  fol- 

he  healed  tiiem  all.  lowed  him,  and  from  Judaea,  and 

from  Jerusalem,  and  from  Iduma?a, 
and  from  beyond  Jordan ;  and  they 
about  Tyre  and  Sidon,  a  great  multi- 
tude^ when  they  had  heard  ichat  great 
things  he  did^  came  unto  him.    And 

HE  SPAKE  TO  HIS  DISCIPLES,  THAT  A 
SJLiLL  SniP^  SHOULD  WAIT  ON  HIM, 
BECAUSE  OF  THE  MULTITUDE,  LEST 
THEY    SHOULD     THRONG     HDI.       For 

he  had  healed  many. 

At  yet  another  place  St  Mark  has  recorded  one  more 
highly  characteristic  detail  with  respect  to  our  Lord's 
daily  life,  in  an  expression  no  less  natural  and  affecting 
than  it  is  short.  It  occurs  at  the  commencement  of  the 
account  of  the  storm  on  the  sea  of  Galilee  (iv.  36) :  The 
disciples  took  him,  even  as  he  was,  into  the  ship,  that  is 
to  say,  without  any  preparation  for  the  comfort  of  the 
voyage.^  Thus,  perhaps,  does  St  Mark  give  us  in  two 
words  what  we  read  in  St  Matthew,  in  a  passage  pre- 
senting the  same  idea  (viii.  20) :   The  foxes  have  holes, 

'Page  101. 

^  irkoiapiov,  St  Mark  frequently  makes  use  of  diminutives,  and  in  that  too 
shews  the  spirit  of  tlie  Latin  tongue:  Ovyarpiov,  little  daughter;  Kopdaiov, 
little  maid ;  lxdv8ioi>,  little  fish,  &c. 

'  For  thus,  unquestionably,  must  we  translate  the  Greek  sentence,  TrapoKap.- 
fiavov(n.v  avrov  i22  HN'  ev  tco  ttKolco,  and  not,  as  many  translations  have  it, 
7'Ji(')/  took  him,  OS  he  irnfi  in  tJir  xlrip.     Here,  too,  we  liavo  the  Lntin  ;//  ernt. 


126  THE  FOUR  WITNESSES. 

and  the  birds  of  the  air  have  nests ;  but  the  Son  of  man 
hath  not  where  to  lay  his  head. 

This  detail  is  followed  immediately  after  by  another, 
intimately  associated  with  what  we  have  just  noticed. 
While  the  storm  is  sweeping  over  the  waters,  Jesus  lies 
asleep  in  the  small  ship.  Thus  we  read  in  the  three 
Gospels  (Matt.  viii.  24,  Mark  iv.  38,  Luke  viii.  24).  But 
St  Mark  adds  a  circumstance  equally  picturesque  and 
significant :  And  he  tuas  m  the  hinder  part  of  the 

SHIP   asleep   upon   the    bench    {t6   Trpoa-Ke^dXatov).        By 

this  word  we  are  to  understand  the  bench  covered  with 
leather,  on  which  the  rowers  sat,  and  consequently  by  no 
means,  as  the  translations  most  improperly  render  it,  a 
pillow.^  No  conveniency  brought  on  board  for  that  pur- 
pose, but  only  what  the  place  itself  offered,  served  for 
some  moments  as  a  couch  to  him  who  otherwise,  on  his 
own  earth,  had  not  where  to  lay  his  head. 

Peculiar  to  St  Mark,  also,  are  the  different  modes  of 
representing  our  Saviour  as  walking  in  the  temple,'^  as 
seated  over  against  the  treasury  in  the  temple,  and  as 
seated  on  the  Mount  of  Olives  over  against  the  temple 
(xi.  27,  xii.  41,  xiii.  3). 

But,  above  all,  do  we  find  something  particularly  strik- 
ing in  the  following  minute  circumstances  bearing  on  our 
Lord's  daily  intercourse  with  his  disciples,  and  recorded 
by  St  Mark  alone.  Like  a  tender  and  faithful  shepherd, 
ever  watching  over  his  sheep,  or  like  the  general  of  an 

■  HeYSCH.  To  ,  hfpfiaTLVov  vnrjpeaiov  €(ji  w  KaOi^ovrai  ol  ipi<T(TOVTei ; 
See  several  passages  qnotecl  in  Wetstein  on  this  verse.  Bengel  is  somowliat 
stronger  also  on  this  verse  of  St  Mark :  '  It  was  a  part  of  the  ship,  as  must  be 
assumed  from  the  article  to,  and  a -wooden  part  too,  as  Theophylact  remarks.' 

^  St  John  is  the  only  other  that  rejircscnts  our  Lord  as  on  one  occasion 
making  this  movement  (x.  23) :  And  Jesus  walked  in  the  templein  Solomon's 
porch. 


ST  MARK.  127 

army  seeing  to  the  comfort  of  his  wearied  troops,  and 
taking  a  kindly  interest  in  their  welfare — such  do  we 
see  the  blessed  Saviour  as  represented  by  St  Mark  : 
Come  ye  yourselves  apart  into  a  desert  jylace,  he  says  to 
his  disciples  (vi.  31),  and  rest  awhile;  for  there  luere 
many  coming  and  going,  and  they  had  no  leisure  so  much 
as  to  eat.  And  in  another  place  (x.  32),  And  they  were 
in  the  way  going  up  to  Jerusalem ;  and  Jesus  went  be- 
fore THEM,  and  they  were  amazed,  and  as  they  followed 
they  were  afraid. 

In  yet  another  manner  St  Mark  places  in  strong  rehef 
the  human  relations  and  the  real  humanity  of  Jesus. 
While  St  Matthew  every  where  thinks  of  the  worship 
addressed  to  Jesus,  St  Mark  and  St  Luke  bring  chiefly 
before  us  the  prayers  offered  hy  Jesus ;  each,  however, 
in  his  own  peculiar  manner,  and  in  connexion  with  his 
own  particular  point  of  view — Luke,  to  wit,  in  connexion 
with  the  mighty  results  or  events  that  followed  on  the 
Saviours  prayer^ — Mark,  on  the  contrary,  with  his  cha- 
racteristic force  of  expression  and  repetition,  and  with 
important  details  with  respect  to  time  and  place  (i.  35) : 
And  in  the  morning,  rising  up  a  great  while  before 
DAY,  he  luent  out,  and  departed  into  a  solitary  place, 
and  there  prayed. 

The  means,  or  rather  in  general  the  interventions,  in 
our  Lord's  miracles  of  healing,  are  nov,^here  placed  in 
such  strong  rehef  as  in  St  Mark,  He  shews  us,  first  of 
all,  how,  in  the  objects  of  the  Saviour's  heahng  virtue, 
there  was  required  faith,  or  at  least  the  absence  of  aU 
positively  resisting  unbelief.    St  Matthew  (xiii.  58)  notes 

'  Luke  iii.  21,  22;  ix.  29,  &c. 


128  THE  FOUR  WITNESSES. 

this  also :  He  did  not  many  mighty  ivories  there  because 
of  their  unbelief ;  but  how  much  more  forcible  and  ex- 
pressive is  St  Mark  in  the  parallel  passage  (vi.  5):  And 
he  could  there  do  no  mighty  luorh,  save  that  he  laid  his 
hands  upon  a  feiv  sick  folk  and  healed  them.     And  he 

MARVELLED   BECAUSE  OF   THEIR   UNBELIEF.       Sucll  are  the 

clearness  and  the  force  with  which  our  second  Evangelist 
exhibits  to  us  our  Lord's  humanity  in  his  actions  and  in 
his  movements.  And  yet  he  does  not  leave  out  of  sight 
the  divinity  of  the  incomparable  Saviour.  For  example, 
he  energetically  gives  prominence  to  his  Divine  essence, 
by  the  mere  connecting  of  these  two  phrases  in  the  his- 
tory of  the  cure  of  the  possessed  person  who  had  the 
legion  (v.  19) :  Go  home  to  thy  friends,  and  tell  them  how 
■great  things  the  Lord  hath  done  for  thee,  and  hath  had 
compassion  on  thee.  And  he  departed,  the  narrator  im- 
mediately proceeds  to  say  (v.  20),  and  began  to  publish 
in  Decapolis  how  great  things  Jesus  had  done  for  him. 
St  Luke  has  evidently  borrowed  from  St  Mark  in  the 
parallel  passage  (viii.  39)  this  striking  interchange  of 
expressions:  Return  to  thine  own  house,  and  shew  hoiu 
great  things  God  hath  done  unto  thee.  And  he  tuent 
his  way,  and  published  throughout  the  whole  city  how 
great  tilings  Jesus  had  done  unto  him. 

But  besides  this  faith  on  man's  part,  in  which  lies  the 
capacity  for  receiving  every  benefit  from  .the  Lord,  who 
restores  and  heals,  Jesus  always  accompanied  his  heaUng 
and  saving  power  with  the  intermediate  instrumentality 
of  prayer,  or.  thanksgiving,  or  of  a  word  of  authority,  or 
of  the  uplifting  or  some  other  motion  of  the  hands,  or  of 
some  other  bodily  movement.  The  apostles,  when  per- 
forming cures  in  his  name,  in  like  manner  accompanied 
what  they  did,  or,  if  you  will,  operated  intermediately, 


ST  MARK.  12.9 

with  the  intervention  of  some  object  or  other,  such  as 
the  handkerchiefs  mentioned  in  the  Acts  (xix.  12).  In 
particular,  they  made  use  of  oil,  a  circumstance  which  we 
find  recorded  by  St  Mark  alone  (yi.  3),  and  to  which, 
most  probably,  allusion  is  made  in  the  oft-abused  passage 
in  St  James  (v.  14,  1.5).  We  never  read  that  Jesus 
himself  made  this  use  of  oil,  though  certainly  of  his  own 
spittle,  of  which  we  have  a  remarkable  example  in  the 
Gospel  of  the  apostle  St  John,  on  the  occasion  of  the 
cure  of  the  man  who  was  born  blind  (chap,  ix.)  But 
beyond  this  single  passage  in  St  John,  the  author  of  our 
second  Gospel  is  the  only  one  (and  this,  again,  with  the 
exuberance  of  details  which  is  peculiar  to  him)  that  has 
fixed  our  attention  on  the  cures  wrought  by  our  Saviour 
with  spittle,  by  touching  with  his  hands,  or  by  the  im- 
pression of  his  fingers.  And  this  it  is  that  brings  us 
back  here  to  two  narratives  of  St  Mark's,  which  have  no- 
where else  (as  we  have  said  above)  been  recorded  in  the 
four  Gospels.  Let  us  read  both  at  fidl  length,  placed  in 
juxtaposition,  in  order  to  see  more  clearly  their  points  of 
agreement. 

Mark  vii.  32.  M.ujk  viii.  22. 

And  they  bring  unto  him  one        And  he  cometh   to  Bethsaida  ; 

that  was  deaf,  and  had  an  impe-  and  they  bring  a  blind  man  unto 

diment  in  his  speech  ;   and    they  him,   and  besought  him  to   touch 

beseech  him  to  put  his  hand  (rrjv  him.     And  he  took  the  blind  man 

Z^?'^)  upon  him.      And   he  took  by  the  hand,  and  led  him  out  of 

him  aside  from  the  multitude,  and  the  town ;  and  when  he  had  spit 

put  his  fingers  into  his  ears,  and  on  his  eyes,  and  put   his    hands 

he  spit,  and  touched  his  tongue ;  upon  him,  he  asked  him  if  he  saw 

and    looking    up    to    heaven,    he  aught.     And   he   looked  up,  and 

sighed,  and  saith  unto  him,  Eph-  said,  I  see  men  as  trees,  walking. 

phatha,  that  is,  Be  opened.     And  After  that  he  put  his  hands  again 

straightway  his  ears  were  opened,  upon  his  eyes,  and  made  him  look 

and  the  string  of  his  tongue  was  up :  and  he  was  restored,  and  saw 

loosed,  and  he  spake  plain.     And  every  man  clearly  (Jve^\e^€  rrjXav- 

he  charged  them  that  they  should  yw).     And  he  sent  him  away  to 

1 


130  THE  FOUR  WITNESSES. 

tell  no   man :    but   the   more  he    his  house,  saying,  Neither  go  into 
charged  them,  so  much  the  more    the  toAvn,  nor  tell  it  to  any  in  the 
a   great   deal   they  publislied  it ;    tOAvn. 
and  were   beyond  measure    asto- 
nished, saying.  He  hath  done  all 
things  well :  he  maketh  both  the 
deaf  to   hear,  and   the  dumb  to 
speak. 

In  tliese  two  narratives  we  still  meet  with  that  minute 
exactness  of  detail  which  is  every  where  so  peculiar  to 
St  Mark — the  separation  of  the  suffering  person  from 
the  midst  of  the  multitude,  or  the  taking  him  out  of  the 
town  ;  the  prohibition  of  any  reporting  of  the  matter 
abroad ;  then,  in  the  one  narrative,  the  looh'mg  up  and 
sighing  of  Jesus,  the  proper  Syrian  word  pronounced  by 
him  at  the  moment  of  his  operating  the  cure,  and,  finally, 
the  astonishment  and  exclamations  of  the  multitude.  He 
hath  done  all  tilings  well,  &c. ;  in  the  other  narrative, 
the  repeated  touching  of  the  blind  man's  eyes,  in  conse- 
quence of  which  he  first  sees  things  dimly  and  indis- 
tinctly, and  afterwards  clearly  and  correctly.  What  is 
common  to  both  is  the  use  of  the  spittle,  and  the  touch- 
ing with  the  hands,  but  in  the  case  of  the  deaf  and 
dumb,  specially  with  the  fingers.  From  these  examples 
we  learn,  in  a  very  definite  manner,  and  as  if  by  ocular 
demonstration,  how  the  power  of  God  which  was  in 
Jesus,  and  which  gloriously  displayed  itself  in  the  sight 
of  men,  pierced  continually  through  the  covering  of  his 
proper  humanity.  Here  all  took  place  supernaturally, 
and  yet  at  the  same  time  by  the  intervention  of  means, 
of  operations,  of  methods.  Here  all  is  Divine — but  all, 
too,  is  likewise  human;  and  so  we  find  the  Divine  and 
the  human  united,  that  is  to  say,  indivisibly  07ie,  in 
the  God-man  Jesus  Christ.  Here  St  Mark  gives  pal- 
pable evidence  of  the  truth  of  St  Peter's  preaching  in 


ST  MARK.  131 

the  house  of  Cornelius  :  Jesus  of  Nazareth,  whom  God 
anointed  luith  the  Holy  Ghost  and  with  poiver :   who 

WENT  ABOUT  DOING  GOOD,  AND  HEALING  ALL  THAT  WERE 

OPPRESSED  OF  THE  DEVIL  ;i  for  God  was  with  him  (Acts 
X.  38).  The  part  which  the  Holy  Ghost  had  in  all  this 
is  distinctly  explained  to  us  by  St  Luke,  as  we  shall  see 
afterwards. 

Haying  in  this  manner  made  ourselves  acquainted  with 
the  Gospel  of  St  Mark,  we  can  no  longer  be  surprised 
to  find  in  it  precisely  that  intercalation  which  is  so 
much  spoken  of,  and  which,  on  a  superficial  view,  seems 
to  indicate  a  positive  inferiority  on  the  part  of  the  Son  of 
God  to  the  Father.  Speaking  of  the  great  day  of  the 
consummation  of  all  things,  the  Saviour,  according  to  St 
Matthew,  had  said  (xxiv.  36),  Btit  of  that  day  and  hour 
knoiueth  no  man,  no,  not  the  angels  of  heaven,  hut  my 
Father  only.  In  St  Mark  we  read  (xiii.  32),  But  of  that 
day  and  that  hour  Tcnoweth  no  man,  no,  not  the  angels 
luhich  are  in  heaven,  neither  the  Son,  hut  the  Father. 
Here  it  is  evident  that  what  is  meant  is  only  the 
human  knowledge  of  Jesus.  Had  he  not  said  shortly 
before,  that  heaven  and  earth  should  pass  aiuay,  hut  my 
words  shall  not  pass  away  (xiii.  31)  ■?  How,  then,  could 
He,  who  was  one  with  the  Father,  and  to  whom  the 
Father  had  so  positively  given  the  power  of  exercising 
judgment  (John  v.  27),  according  to  his  Divine  nature, 
and  as  having  an  existence  identical  with  that  of  the 
Father,  have  been  ignorant  of  any  thing  %  Accordingly, 
what  is  meant  here  can  only  have  been  that  human 

•  It  is  remarkable,  again,  in  connexion  ^vith  tliis  place  and  the  relation  be- 
tween St  Mark  and  St  Peter,  the  frequent  mention  in  om-  Evangelist  of  wicked, 
in  his  Gospel  generally  called  unclean,  spij-its  (nvevfiarn  aKuBapTo). 


132  THE  FOUR  WITNESSES. 

natui'e  which  was  adopted  by  the  Son  of  God,  who,  hav- 
ing in  his  infancy  been  capable  of  growth  and  progress, 
could  likewise,  at  the  moment  here  referred  to,  look 
forward  to  an  increase  of  knowledge,  and  in  a  relative 
sense  know  neither  the  day  nor  the  hour.  In  what 
manner  this  knowing  and  not  knowing  could  be  alike  real 
and  true  in  the  person  of  Jesus  Christ,  remains  ever  a 
mystery,  just  as  the  nature  of  the  most  high  God  in  all 
things  necessarily  is.  Further,  that  it  should  be  St  Mark 
who  so  expressly  testifies  here  to  the  human  not-knowing 
of  the  Lord  Jesus,  is  quite  in  harmony  with  what  we 
have  hitherto  remarked  with  respect  to  the  special  rela- 
tion between  this  Gospel  and  the  description  of  the 
human  natm-e  of  our  Saviour.  And  if  the  question  be 
put,  why  our  Lord's  humanity  comes  to  be  indicated 
here  by  a  name  which  ordinarily,  in  the  Evangelical 
writings,  designates  his  divinity  {the  Son),  this  difiiculty 
may  be  solved  by  the  simple  remark,  that  the  sacred 
writers  are  always  accustomed  to  couple  with  the  men- 
tion of  the  Saviour's  divinity  or  glory,  some  name  jDer- 
taining  to  his  humanity  or  his  state  of  humiliation  ;  and 
so  in  like  manner,  vice  versa,  to  attach  to  something 
that  characterises  his  humanity,  a  name  or  title  pertain- 
ing to  his  divinity.  Of  this  there  are  numerous  ex- 
amples :   Worthy  is  the  Lamb  that  was  slain  to  receive 

POWEE,  AND  RICHES,  AND  WISDOM,  AND  STRENGTH,  AND 
HONOUR,  AND  GLORY,  AND  BLESSING  (Rev.  V.  12);  CRUCI- 
FIED THE  Lord  of  Glory  (1  Cor.  ii.  8) ;  killed  the 
Prince  of  Life  (Acts  iii.  15) ;  and  hence  also,  and  in 
conformity  with  the  same  rule  :  the  Son  of  that  day  and 
hour  knoweth  not,  that  is,  He  who  as  respects  his  God- 
head is  the  Son,  in  his  state  of  human  humiliation,  of 
himself  knew  of  the  day  and  hour  nothing. 


ST  MARK.  133 

It  is  time  now  that  we  should  sum  up  and  review  the 
remarks  we  have  had  occasion  to  make  on  St  Mark  and 
his  Gospel.  First,  then,  we  saw  that  this  Gospel  bears 
the  indications  of  a  close  relationship  betwixt  its  author 
and  the  apostle  St  Peter,  and  that,  in  virtue  of  this  rela- 
tionship, it  comprises  within  itself  a  double  apostolic 
testimony,  in  conformity  with  the  two  diiferent  sources 
whence  our  Evangelist  drew  his  information — the  writ- 
ten testimony  of  St  Matthew,  which  he  knew,  which  he 
had  before  him,  and  which  supplied  him  with  the  first 
materials  for  his  sublime  subject;  and  the  or ajU- testi- 
mony of  St  Peter,  to  whom  he  was  in  a  great  measure 
indebted  for  that  multiplicity  of  details  by  which  his 
Gospel  is  so  eminently  distinguished.  Next,  we  found 
those  details  incorporated  by  our  Evangelist  in  the  form  of 
a  multitude  of  amplifications  of  the  work  of  St  Matthew — 
phrases  intercalated,  remarks  thrown  in,  short  parentheses, 
sometimes  a  single  word  inserted,  altered,  or  rendered 
more  emphatic,  sometimes  mere  transpositions,  or  mere 
repetitions  of  a  single  word,  and  the  whole  equally  terse 
and  ^eiTOus.  On  the  other  hand,  much  that  in  St  Mat- 
thew may  be  traced  to  the  apostolic,  Israelitic,  prophetic 
— in  a  word,  to  the  personal  view  he  took  of  the  matters 
wliich  he  relates,  is  either  omitted  altogether,  or  visibly 
compressed  and  abridged  by  St  Mark.  The  spirit  and 
tendency  of  those  augmentations,  as  well  as  of  these 
abridgements,  are  always  referable  to  the  special  charac- 
ter of  that  Gospel ;  to  wit,  a  determination,  by  a  carefal 
and  minute  expiscating  of  particulars,  to  delineate  with 
more  precision  what  St  Matthew  had  sketched  rather 
than  described — to  compress  it  powerfidly,  and  work  out 
/and  picture  it  to  the  mind  in  all  its  finest  strokes  and/ 
(richest  colouring.     Then  we  found  St  Mark's  whole  style 


134  THE  FOUR  WITNESSES. 

in  perfect  harmony  with  this  his  special  gift  and  calling. 
That  style  betokens  an  author  of  an  ardent  temper,  a 
powerful  character,  a  firm  and  thoughtful  spirit — a  mind 
penetrated,  above  all  things,  with  the  truth,  the  reality, 
and  the  practical  importance  of  the  things  which  he 
describes,  and  to  which  he  gives  his  testimony.  In  his 
general  method  of  composition  and  description,  as  well 
as  in  many  of  the  pecuharities  exclusively  pertaining  to 
om'  second  Evangelist,  we  could  trace  at  once  his  na- 
tional descent,  his  social  profession,  and,  if  we  are  not 
mistaken  in  following  out  the  same  course  of  conjecture, 
the  very  story  of  his  conversion,  and  some  of  the  details 
connected  with  that  event.  We  recognised  in  him  the 
Gentile  by  birth,  the  Roman  by  nation,  the  soldier  by  his 
caUing — personally,  no  other  than  the  soldier  who  formed 
'part  of  the  household  of  Cornelius,  and  who,  as  well  as 
his  commanding  ofiicer,  was  a  godly  proselyte  to  Judaism, 
and  in  his  name  carried  a  message  to  St  Peter,  inviting 
him  to  come  to  Csesarea,  and  to  commence  the  preaching 
of  the  gospel  to  the  Gentiles.  Thus  it  is  that  his  title, 
and  the  relationship  it  implies,  son  of  St  Peter,  first  be- 
comes clear  and  important.  Finally,  as  the  grand  cha- 
racteristic of  the  Gospel  of  St  Mark  is,  in  general,  the 
lively  and  graphic  representation  of  the  matters  which  it 
puts  on  record ;  so,  in  point  of  result,  we  saw  the  person 
itself  of  our  Lord  Jesus  Christ  portrayed  in  the  most 
minute  truth  of  that  humanity  Avhich  he  assumed,  which 
he  presented  in  this  world  as  an  object  for  men's  eyes  to 
behold  and  their  hands  to  touch,  and  which  he  exhibited 
in  all  the  various  intercourse  of  everyday  life.  The 
Emmanuel,  announced  to  us  by  St  Matthew  as  come 
forth,  as  it  were,  from  the  higher  regions  of  the  propliecies, 
the  promises,  and  the  counsels  of  the  God  of  Israel,  we 


ST  MARK.  135 

behold,  in  St  Mark,  come  down  into  the  realities  of  human 
nature  and  human  life,  always  excepting  sin.  In  this 
Gospel  we  saw  the  Christ  very  man,  exhibited  to  us  in 
all  the  details  of  his  daily  life  and  daily  conversation, 
without  its  author  having  a  thought  of  investing  his 
subject  with  any  adventitious  ornaments — placed  before 
us,  in  imposing  simplicity,  by  the  able  pen  of  the  frank  and 
unsophisticated  soldier.  The  Gospel  of  St  Mark,  com- 
mencing with  the  baptism  of  Jesus  in  the  Jordan,  and 
closing  with  his  being  seated  at  the  right  hand  of  God, 
became  to  us,  when  viewed  in  this  light,  the  brief  and 
terse  narrative  of  that  three  years'  campaign,  so  to  speak, 
of  the  supreme  Captain  of  our  Salvation — rwhose  name 
from  of  old  was  Warrior  as  well  as  Prince  of  Peace — 
carried  on  and  completed,  for  the  deliverance  of  our 
souls,  the  bruising  of  Satan,  the  glorifying  of  the  Father, 
in  liis  labours,  his  sufferings,  his  death,  his  resurrection 
and  final  triumphs. 

And  now  let  the  reader  peruse  for  himself  this  Gospel, 
and  in  this  perusal  let  him  test  the  applicability  of  the 
remarks  and  views  we  have  presented.  But  let  it  be 
read  as  a  whole,  and  only  as  a  whole.  Both  in  the  daily 
reading  and  in  the  scientific  study  of  the  Bible,  people 
are  too  little  accustomed  to  read  it  in  this  manner. 
They  read  and  they  study  single  passages  and  para- 
graphs ;  they  read  it  chapter  by  chapter.  Now,  no 
doubt,  in  the  reading  of  God's  Word,  there  are  various 
methods  and  different  plans  with  respect  to  the  order  to 
be  pm'sued.  But  if  one  would  obtain  a  complete  idea  of 
the  whole,  and  pierce  into  the  essential  character  of  any 
apostolical  or  evangelical  writing,  let  him  read  at  one 
sitting  an  epistle,  or  a  gospel,  as  a  whole,  and  each  by 


136  THE  FOUR  WITNESSES. 

itself,  as  one  would  read  a  letter  addressed  and  sent  to 
us  at  the  present  day  from  far  or  near ;  or  as  one  reads 
in  a  history  some  account  of  any  particular  period  or 
series  of  events,  where  all  hangs  together,  from  beginning 
to  end,  from  introduction  to  conclusion.  In  this  manner 
let  any  one  take  up  for  once  St  Mark  also,  and  view  his 
production  as,  what  it  really  is,  one  consistent  ivhole. 
Then  it  is  that  a  sound  and  simple  mind  will  be  con- 
vinced of  the  impossibihty  of  any  fictitious  writing  or 
embellishment,  premeditated  or  unpremeditated,  in  that 
remarkable  production,  and  of  the  impossibility  of  there 
having  been  any  other  object  contemplated  in  its  com- 
position than  the  truth,  the  pure  truth,  the  truth  of  God. 

Let  us  now  conclude  with  an  application  of  these  re- 
marks on  the  harmony  of  our  Gospels.  The  agreement 
with  St  Matthew  on  the  one  hand,  and  with  St  Luke  on 
the  other,  presents  in  the  principal  points  few,  or  rather 
no  difficulties.  In  so  far,  in  particular,  as  the  difference 
between  St  Matthew  and  St  Mark  consists  in  this,  that 
the  former  relates  matters  in  a  summary  and  general 
manner,  the  latter  more  at  length  and  in  detail,  one  may 
say  that  there  is  not  even  the  semblance  of  contradic- 
tion. Betwixt  St  Mark  and  St  Luke  the  case  is  still 
more  evident.  Even  in  matters  of  detail  these  two 
(each,  however,  always  in  his  own  style  and  peculiar 
colouring)  are  so  accordant  with  each  other,  that  the 
third  Gospel  has  evidently  taken  these  from  the  second. 
True,  each  has  its  characteristic  amplifications,  as  we  had 
occasion  at  first  to  remark  ;  but  these  again  are  so  meted 
out  between  the  two  EvangcHsts,  that  they  nowise  come 
into  collision  with  each  other,  or  even  in  outward  appear- 
ance contradict  each  other. 


ST  MARK.  137 

With  respect  to  the  numerical  statements  of  St  Mat- 
thew and  St  Mark,  we  have  seen  that  thej  occasionally 
differ.  But  St  Mark  has  this  difference  in  common  with 
St  Luke ;  and  it  has  already  been  shewn  in  what  manner 
the  combined  testimony  of  the  second  and  third  Evan- 
gelist,— as,  for  example,  in  the  mentioning  of  one  blind 
and  of  one  possessed  person,  instead  of  the  huo  spoken 
of  by  St  Matthew,  decides  the  matter  in  favour  of  the 
singular  number;  whilst  in  the  Gospel  of  this  last  we 
found  the  reasons  which  explain  the  ordinary  employ- 
ment by  him  of  the  plural  or  dual  in  such  passages. 

Nevertheless,  St  Mark  has  not  always  changed  this 
somewhat  vague  plural  of  St  Matthew  into  a  positive 
smgular.  Thus,  for  example,  he  speaks  of  the  thieves 
who  reviled  Jesus — in  this  exactly  following  St  Matthew. 
And,  in  like  manner,  he  does  not  always  differ  with  St 
Matthew  in  the  order  of  his  narratives,  but,  at  the  same 
time,  he  is  not  always  at  one  with  him.  Whence  this 
apparent  inconsistency  with  himself?  It  is  because  St 
Mark  does  not  apply  himself  of  set  purpose  to  give  a 
more  correct  and  definite  chronological  arrangement,  or 
to  state  numbers  precisely,  where  he  found  looseness  and 
indefiniteness  in  his  predecessor,  but  then  only  does  this 
when  the  special  object  and  character  of  his  narrative 
seem  likely  to  be  served  by  it.  Wherever  this  is  not 
the  case,  he  simply  adopts  the  account  given  by  that 
predecessor.  St  Luke,  on  the  contrary,  writes  his  Gospel 
with  the  set  purpose  of  reviQwing  and  arranging  the 
whole  in  order  from  the  commencement  (Luke  i.  1-4), 
and  St  Mark  smooths  the  way  for  this,  without,  however, 
himself  following  any  fixed  chronological  order,  or  observ- 
ing any  rigorous  accuracy  of  this  kind  in  his  narratives. 

We  have  in  this,  again,  a  clear  proof  that  St  Mark  did 


138  THE  FOUR  WITNESSES. 

not  compose  his  Gospel  after  and  according  to  that  of  St 
Luke.  Had  he  had  that  of  St  Luke  before  him,  there 
could  have  been  no  reason  whatever  for  his  departing, 
from  time  to  time,  from  the  evident  order  observed  in 
that  Gospel,  to  return  to  that  of  the  first  Gospel,  which 
we  have  observed  to  be  vague  and  general.  Here,  on 
the  contrary,  by  keeping  to  the  common  order  of  succes- 
sion, first  St  Matthew,  next  St  Mark,  after  him  St  Luke, 
we  have  a  regular  gradation,  a  progression  which  we  can 
perceive,  a  decided  organical  development.  The  Gospel 
in  St  Matthew  (as  if  the  glorious  child  hardly  born  of  the 
fulfilled  prophecies  of  the  Old  Testament)  develops  itself 
into  adolescence  in  St  Mark,  attains  its  fidl  manhood  in 
St  Luke,  and  becomes  at  last,  in  the  hands  of  the  nona- 
genarian St  John,  the  living  expression  of  the  hoary 
saint,  who,  still  full  of  life,  and  looking  back  on  the  glo- 
rious things  which  he  had  witnessed,  and  in  which  he 
had  taken  part  in  his  youth,  puts  them  now,  at  the  close, 
in  connexion  with  the  future  which  he  sees  approaching, 
and  with  the  eternal  life  upon  which  he  is  just  about  to 
enter. 

And  now  one  question  further  with  respect  to  the 
words  of  Jesus,  as  recorded  in  manifestly  different  ways 
by  the  different  evangelical  authors.  Shall  we  pronounce 
this  difference  the  consequence  of  caprice  and  inaccuracy 
on  the  part  of  the  writers,  or  shall  we  consider  it  as 
casual  and  a  matter  of  indifference  1  But  here  anew  all 
is  involved  in  the  difference  in  the  points  of  view,  in  the 
personality,  in  the  calling  of  the  authors,  and  in  the  spe- 
cial but  equally  real  direction,  operation,  and  influence 
put  forth  by  the  Holy  Ghost  upon  each.  As  from  the  very 
first  there  was  in  the  person  of  our  Saviour  a  richness 
and  fulness  which  were  capable  of  being  drawn  upon. 


ST  MARK.  139 

and  behoved  to  be  drawn  upon,  in  various  ways,  so  was 
it  with  the  words  which  he  uttered.  None  of  the  Evan- 
gelists presents  these  words  with  a  complete  literal  fide- 
lity, except  only  when,  for  example,  our  very  St  Mark, 
as  we  have  seen,  gives  us  an  idea  of  the  actual  language 
in  which  Jesus  spoke,  by  rendering  a  few  of  his  words 
in  the  Aramaean,  which  was  his  national  and  everyday 
dialect.  But  all  had  the  liberty,  the  right,  the  voca- 
tion, to  render  the  same  words  of  our  Lord,  one  in  this, 
another  in  that  other  particular  connexion  and  order ; 
one  in  a  more,  another  in  a  less  fully  developed  manner; 
one  with  a  copiousness  of  explanation,  another  with  more 
terseness  and  compression.  But  more  than  this  :  fhe 
Evangelists,  writing  in  the  meaning  and  in  the  spirit  of 
their  Lord,  had  the  liberty,  the  right,  the  vocation,  to 
render  by  words,  and  to  translate,  so  to  speak,  in  their 
narrative,  not  only  the  words  pronounced,  but  also  the 
ideas  not  pronounced — the  meaning  conveyed  by  a  ges- 
ture, a  movement  of  the  countenance,  a  look.  Hence 
many  a  difi'erence,  and  hence  the  solution  of  those  dif- 
ferences. Thus,  for  example,  the  peremptory  and  respect- 
commanding  word.  Hearken!  which  in  the  Gospel  of 
St  Mark  alone  precedes  the  similitude  of  the  sower,  may 
very  well  have  been  in  his  Gospel  the  expression  in 
words  of  a  simple  look  of  authority  on  the  part  of  our 
Lord  in  the  actual  circumstances  of  the  case — of  that 
authority  with  which  Jesus  always  taught,  and  which  is 
spoken  of  on  a  former  occasion. 

Does  any  one  still  ask  what  certainty  we  can  have  of 
the  correctness  of  such  personal  apprehensions  and  inter- 
pretations of  our  Lord's  meaning  by  the  Evangelists,  he 
may  just  as  well  ask  what  certainty  we  can  have  of  the 
correctness  of  any  other  detail,  of  any  other  testimony 


140  THE  FOUR  WITNESSES. 

recorded  by  each  of  them  from  his  own  separate  point  of 
view. 

Let  it  not,  however,  be  forgotten,  that  we  know  Jesus 
liistoricallj,  whether  in  his  words  or  deeds,  no  otherwise 
than  through  his  Apostles  and  Evangelists.  But  faith, 
the  nature  of  the  case,  the  word  itself,  and  its  truth, 
direct  us,  for  all  this,  to  the  explicit  promise  made  to  the 
witnesses  whom  the  Lord  had  called  :  He  that  heareth 
you,  heareth  me. 


ST  LUKE.  141 


IV.  ST  LUKE. 


In"  St  Paul's  Epistles  we  find  mention  made,  again  and 
again,  and  in  a  very  marked  manner,  of  the  name  of  the 
person  to  whom,  by  common  consent,  from  the  very  be- 
ginning, om'  third  Gospel  has  been  attributed.  In  several 
of  those  greetings  which  often  throw  so  much  light  at 
once  on  the  history  and  on  the  truths  of  Christianity,  we 
find  Luke,  the  physician,  named  with  afi'ectionate  com- 
mendation, among  the  most  faithful  fellow-labourers  and 
most  intimate  friends  of  the  much-tried  Apostle.  Writing 
during  his  first  captivity  at  Rome  to  the  Church  of  the 
Colossians,  the  Apostle  speaks  of  him  in  these  terms  (iv. 
14),  Luke,  the  beloved  physician,  and  Demas,  greet  you. 
In  the  epistle  written  at  that  period  likewise  to  Philemon, 
he  writes  of  him,  among  his  feUow-labourers  and  feUow- 
prisoners,  as  foUows  (v.  23  and  24)  :  There  salute  thee 
EjMphras,  my  fellow-prisoner  in  Christ  Jesus ;  Marcus, 
Aristarchus,  Demas,  Lucas,  my  fellow-labourers.  In  the 
last  of  his  epistles  (the  second  to  Timothy),  we  find  that, 
in  the  critical  moments  of  the  Apostle's  final  struggle  for 
the  faith,  amid  the  many  sufferings,  privations,  and  trials 
of  that  period,  Luke,  and  Luke  alone,  stands  by  him  : 
A  t  my  first  answer  no  man  stood  with  me,  but  all  men 
forsook  me  (iv.  16).     Demas  hath  forsaken  me,  having 


142  THE  FOUR  WITNESSES. 

loved  this  present  vjorld,  and  is  departed  unto  Thessalonica; 
Crescens  to  Galatia,  Titus  unto  Dalmatia  (ver.  10).  To 
his  Timotlij  he  writes  (ver.  9)  :  Do  thy  diligence  to  come 
shortly  unto  7ne ;  but  soon  after  he  sajs,  Only  Luke  is 
with  me.  There  is  jet  another  circumstance  which  we 
may  infer  concerning  this  faithful  brother,  from  the  above 
salutation  at  the  close  of  the  Epistle  to  the  Colossians. 
In  the  nomenclature  that  appears  there  (iv.  10-16)  of  the 
several  fellow-labourers  by  whom  he  was  then  surrounded 
at  Eome,  the  Apostle  assigns  distinct  places  to  the  brethren 
who  are  of  the  circumcision,  and  to  those  who  by  their 
national  origin  did  not  belong  to  ancient  Israel.  Among 
the  latter  we  find  Luke,  who  consequently  appears,  from 
this  passage,  to  have  been  a  Christian  converted  fi^om 
among  the  Gentiles,  and  in  all  probability  a  proselyte,  be- 
fore his  conversion  to  Christ.  The  whole  passage  runs 
thus  :  Aristarchus  my  fellow-prisoner  saluteth  you,  and 
Marcus,  sister's  son  to  Barnabas  {touching  whom  ye  re- 
ceived commandments :  if  he  come  unto  you,  receive  him) ; 
and  Jesus,  which  is  called  Justus,  tvho  are  of  the  cir- 
cumcision. These  only  are  my  fellow-worlcers  unto  the 
hingdom  of  God,  vjhich  have  been  a  comfort  unto  me. 
Epaphras,  vjho  is  one  of  you,  a  servant  of  Christ,  &c. 
Luke,  the  beloved  physician,  and  Demas,  greet  you,  &c. 

Here,  then,  we  have  three  particulars  with  respect  to 
St  Luke,  and  these  present  him  to  us  in  a  characteristic 
and  interesting  manner  ;  to  wit,  that  in  point  of  national 
origin  he  was  a  Gentile,  that  by  profession  he  was  a 
physician,  ajid  that,  moreover,  he  was  a  beloved  and  faith- 
ful fellow-labourer  of  St  Paid's  in  the  ministry  of  the 
Gospel.  Now,  it  is  precisely  these  three  characteristic 
marks  that  we  find  in  the  author  of  our  third  Gospel — 
that  Gospel  of  which  the  Book  of  the  Acts  of  the  Apostles 


ST  LUKE.  143 

is  universally  admitted  to  be  an  immediate  sequel,  written 
bj  the  same  band  througbout,  in  conformity  witb  tbc 
dedication  of  tbat  second  book  to  tbe  same  Tbeopliilus 
to  whom  tbe  Gospel  had  been  inscribed  (Acts  i.  1,  com- 
pared witb  St  Luke's  Gospel,  i.  1-4,  and  xxiv.  51).  The 
FORMER  treatise  have  I  made,  0  Theophilus,  of  all  that 
Jesus  began  both  to  do  and  to  teach,  until  the  day  in  which 
he  luas  talcen  up,  &c. 

Now,  in  the  Book  of  tbe  Acts,  in  tbe  first  place,  the 
author  makes  himself  known  most  unequiyocallj,  though 
in  the  most  unsought,  the  most  imintentional,  and  withal, 
tbe  humblest  manner,  as  a  servant  of  the  Gospel  in  the 
strictest  connexion  witb  St  Paul.  It  is  true  he  nowhere 
introduces  the  name  Luke  :  nowhere  records  a  single 
word  spoken,  or  action  done,  by  himself  individually  ;  but 
concealing  himself,  as  it  were,  under  the  plural  pronoun 
ive,  be  sufficiently  reveals  himself  to  us  as  an  eyewitness 
and  participant  in  a  considerable  number  of  the  matters 
recorded  in  that  second  book.  As  a  fellow-traveller  of 
St  Paul's  we  first  meet  witb  him,  shortly  after  the  second 
sending  out  of  tbat  Apostle,  in  company  with  Silas,  from 
the  mother  Cbm-cb  at  Antioch  (Acts  xv.  40,  41,  xvi.  1, 
and  following  verses).  Having  always  spoken  before  this 
of  St  Paul  and  bis  fellow-labourers  in  tbe  third  person, 
be  now  begins  at  once,  at  an  important  moment,  to  include 
himself  as  one  of  that  wayfaring  and  God-conducted 
mission  (ver.  9,  10)  :  "And  a  vision  appeared  to  Paid 
in  the  night ;  There  stood  a  man  of  Macedonia,  and 
prayed  him,  saying.  Gome  over  into  Macedonia,  and  help 
us.  And  after  he  had  seen  the  vision,  immediately  we 
endeavoured  to  go  into  Macedonia,  assuredly  gathering 
that  the  Lord  had  called  us  for  to  preach  the  gospel  unto 
them.     From  this  time  forward  we  can  clearly  distinguish, 


-r 


144  THE  FOUR  WITNESSES. 

according  as  he  makes  use  of  the  first  or  the  third  person 
of  the  pronoun  {we  or  they),  the  times  at  which  St  Luke 
accompanied  St  Paul,  from  those  at  which  he  was  sepa- 
rated from  him  for  a  season,  to  rejoin  him  afterwards. 
Following  this  infallible  rule,  we  see  him  first  accompany- 
ing the  Apostle  to  Philippi  in  Macedonia  (xvi.  12-17), 
after  which,  it  would  seem,  from  his  disusing  the  pronoun 
we,  employed  till  then,  that  he  was  left  in  that  city  to 
continue  the  instruction  of  the  hardly  constituted  Church. 
Then,  some  years  afterwards,  on  the  occasion  of  St  Paul's 
passing  through  that  same  Philippi  on  his  journey  to  Asia 
(xx.  1-4),  we  again  find  him  evidently  one  of  the  Apostle's 
immediate  circle  (ver.  5,  6)  :  These  going  before  tarried 
for  us  at  Troas.  And  we  sailed  avjay  from  Philippi 
after  the  days  of  unleavened  bread,  and  we  came  unto 
them  in  Troas.  From  this  period  forward  (guided  always 
by  this  artless  but  significant  we),  we  find  him  accom- 
panying the  Apostle  on  the  most  perilous  of  the  missions 
that  the  book  records — first  to  Assos,  Mitylene,  Samos, 
Trogyllium,  and  Miletus  (xx.  13-38,  xxi.  1)  ;  after  that, 
to  Coos,  Rhodes,  Patara,  on  to  Cyprus,  from  thence  to 
Syria  and  Tyre,  to  Ptolemais,  and  finally  to  Csesarea 
(xxi.  1-8),  where  St  Paul  received  an  intimation  from 
the  Holy  Ghost  that  bonds  and  persecutions  awaited  him 
(verses  8-11).  St  Luke,  although  he  never  introduces 
himself  by  name,  had  a  part,  beyond  all  doubt,  in  the 
affecting  struggle  of  faith  and  charity  that  arose  betwixt 
St  Paul  and  his  fellow-travellers  (verses  12-14).  And 
when  WE  heard  these  things,  both  we,  and  they  of  that 
vlace,  besought  him  not  to  go  up  to  Jerusalem.  Then 
Paul  answered,  Wliat  mean  ye  to  weep  and  to  break  mine 
heart  f  for  I  am  ready  not  to  be  bound  only,  but  also  to 
die  at  Jerusalem  for  the  name  of  the  Lord,  Jesus.     And, 


ST  LUKE.  145 

when  he  luould  not  be  persuaded,  we  ceased,  saying.  The 
luill  of  the  Lord  be  done.  Our  historian  tlien  accompanies 
the  heroic  apostle  to  Jerusalem  (v.  17  and  18)  :  And 
when  WE  wej^e  come  to  Jerusalem,  the  brethren  received 
us  gladly.  And  the  day  following  Paid  ivent  in  with  us 
unto  James ;  and  all  the  elders  were  present.  It  is  true 
that  the  persecution  which  shortly  after  overtook  the 
apostle,  being  of  a  purely  personal  nature,  did  not  imme- 
diately affect  our  author  ;  but  from  what  he  straightway 
records  with  respect  to  St  Paul's  detention  at  Csesarea 
(xxiv.  23),  we  may  assuredly  conclude  that  St  Luke  was 
one  of  those  who  availed  themselves  most  of  the  perfect 
liberty  granted  by  Felix  to  the  apostle,  to  forbid  none  of 
his  acquaintance  to  minister  or  come  unto  him.  When 
afterwards,  in  consequence  of  his  appealing  unto  Caesar, 
the  apostle  embarked  as  a  prisoner  for  Italy,  the  author 
of  the  Acts  very  expressly  includes  himself  in  the  number 
of  those  who  accompanied  him  (xxvii.  1),  And  when  it 
was  determined  that  we  shoidd  sail  into  Italy,  they  de- 
livered Paid  and  certain  other  prisoners  unto  one  named 
Julius,  a  centurion  of  Augustud  band.  Thus,  after  all 
the  hardships  described  in  chapters  xxi.  to  xxvii.,  they 
arrived  together  at  Rome.  This  second  book  of  our 
evangelist  concludes  w4th  the  apostle's  two  years'  im- 
prisonment there  ;  and  we  then  find  him,  as  we  have 
seen,  mentioned  by  his  name  Luke,  in  the  epistles  writ- 
ten by  St  Paul  during  his  first  residence  at  Rome. 
Here  accordingly,  we  have  anew,  in  conformity  with  the 
ancient  and  universal  traditions  to  that  effect,  but  at  the 
same  time  quite  independent  of  these  traditions,  clear 
proof  that  the  author  of  our  third  Gospel,  and  of  the  book 
of  Acts,  was  a  well-beloved  fellow-labourer  of  the  apostle 
St  Paul,  a  faithful  brother  in  his  bonds   and  persccu- 

K 


146  THE  FUUK  WITNESSES. 

tions,  one  who  remained  to  the  last  at  his  side.  The 
influence  of  so  close  a  tie  on  St  Luke's  writings  in  gene- 
ral, but  especially  on  his  Gospel,  w^ill  appear  hereafter  in 
our  examination  of  their  details.  But  let  us  first  contem- 
plate St  Luke  in  another  relation  mentioned  by  the 
Apostle,  and  occurring  in  the  writings  of  the  Evangelist. 
Luke  the  physician  saluteth  you.  So  runs  the  saluta- 
tion mentioned  in  the  Epistle  to  the  Colossians.  Now, 
the  physician  plainly  enough  reappears  in  both  of  the 
writings  that  have  been  transmitted  to  us  from  the  Evan- 
gelist. Thus  in  our  third  Gospel,  the  maladies  that  are 
mentioned  in  it  are  partly  described  with  more  detail, 
partly  indicated  by  their  proper  technical  terms.  For 
example,  the  fever  of  which  St  Peter's  wife's  mother  was 
cured  by  the  Saviour,  is  spoken  of  only  by  St  Luke  as  a 
strong,  a  great  fever  {irvpeTo^  ixe<ya<i),  in  conformity  with 
a  scientific  distinction  still  found  in  Galen.^  By  a  like 
technical  term  he  describes  the  loss,  or,  properly  speak- 
ing, the  obscm'ation  of  the  vision,  in  the  sorcerer  Elymas 
(Acts  xiii.  11).^  Besides  the  healing  of  the  blind,  the 
paralytic,  and  the  possessed,  which  he  records  in  common 
with  his  two  predecessors,  we  read  exclusively  in  his 
Gospel  of  the  woman  who  was  bowed  together  (Luke 
xiii.  11),  of  the  man  aflBlicted  with  dropsy  (xiv.  2),  &c. 
He  describes  very  exactly  the  illness  of  which  St  Paul 
cured  Publius  at  Malta  (xxviii.  8),  as  fever  and  dysen- 
tery {trvpeTol   KOI   Bva-evrepiai).^     The  disease  of  which 

'  GaLENUS  de  Dift".  Feb.  i.,  crvyrjdes  rjhrf  rois  uiTpois  ovofin^dv — rov  fieyav 

T€  Koi  jXlKpbv  TTVpiTOV. 

'^  GalenUS  ii.  in  Piotr.  ii.,  axkiis,  o(p6aKfjLov  ndBos — bia  rivos  a^^Kvos 
o'lovrai  /SXeVeij'. 

*  Wetstein  ad  Act.,  xxviii.  8.  AuL.  Gellius,  viii.  10.  "  Ibi  alvo  mild  cila 
avcedeute  fehrt  rahida  decubneram.  Lucas  mediciis  morbos  accuratius  dcs- 
'•ribere  solct." 


ST  LUKE.  147 

Herod  Agrippa  died,  mentioned  in  more  general  terms 
bj  Josephus,  is  more  exactly  known  to  us  from  St  Luke's 
account  (Acts  xii.  23),  as  an  eating  by  ivorms  (aKcoXrjKo- 
fipcoTO'i,  e|e'-v|ru^ei/).     It  likewise  deserves  notice,  that  the 
EvangeHst  physician  alone,  in  the  history  of  the  passion, 
mentions  the  healing  by  the  hand  of  our  Lord  of  the  ear 
of  Malchus,  when  it  had  been  cut  off  by  the  disciple 
(Luke  xxii.  51).     It  is  he  likewise  who  speaks  of  the 
sleep  of  the  disciples,  during  the  anguish  endm-ed  by 
their  Master  in  the  garden  of  Gethsemane,   as  arising 
from  depression  of  mind  (xxii.  45).     He  alone  mentions 
the  sleep  of  those  same  disciples  on  the  occasion  of  that 
awful  scene,  the  transfiguration  on  the  Mount  (ix.  32). 
The  commission  given  to  the  twelve  on  their  being  sent 
forth,  recorded  so  much  more  fuUy  by  St  Matthew  (x.  7, 
8),  is  summed  up  by  St  Luke  in  these  few  words,  to 
preach  the  Ungdom   of  God,   and  to  heal  the  sick 
(ix.  2).      The  sending  forth  of  the   seventy  disciples, 
recorded  by  St  Luke  alone,  comprises  in  like  manner  all 
the  miraculous  gifts  in  that  same  command  (x.  9),  Heal 
THE  SICK,  and  say  unto  them,   The  kingdom  of  God  is 
come  nigh  unto  you.     Whereupon  soon  after  (v.  1 7),  the 
disciples  that  had  been  sent  forth,  returned  again  with  joy, 
saying.  Lord,  even  the  devils  are  subject  unto  us  through 
thy  name.     And  how  much  more  deeply  still,  than  can  be 
made  to  appear  from  these  detached  passages,    is  the 
stamp  of  the  physician  imprinted  on  St  Luke's  Gospel ! 
How  in  his,  more  than  in  any  other  Gospel,  does  the 
glorious  union  come  out,  in  the  works  of  Jesus  (according 
to  the  words  of  the  Psalmist),  between  the  forgiving  of  our 
iniquities  and  the  healing  of  our  diseases!    How  distinctly 
is  our  Saviour  exhibited  to  us  by  him  as  the  great  Physi- 
cian of  Israel !   All  this  will  be  more  clearly  perceived  on 


148  THE  FOUR  WITNESSES. 

our  scrutinizing  St  Luke's  Gospel  more  minutely.  Occu- 
pying ourselves  for  the  present,  so  to  speak,  with  the 
surface  only,  we  would  simply  remark  further,  that  it  is 
St  Luke  alone  who  has  preserved  for  us  the  proverb  that 
fell  from  our  Lord's  lips.  Physician,  heal  thyself  (iv.  23). 
And  is  it  not  the  physician  that  speaks  to  us  anew  in 
the  attitude  in  which  he  describes  our  Lord  by  the  side 
of  the  sick-bed  of  Simon's  mother-in-law  1 

Mattii.  viii.  15.                 Mark  i.  31.  Luice  iv.  39. 

And  he  touched  her        And  he  came    and  And  he  stood  over 

hand,    and   the    fever    took  her  by  the  hand,  her,  and  rebidced  the 

left  her.                            and  lifted  her  up:  and  fever (Gr.eVai/coai'T-^s); 

immediately  the  fever  and  it  left  her. 
left  her. 

St  Luke's  following  the  profession  of  a  physician  is  so 
far  connected  with  his  national  descent.  We  have  seen 
that  he  was  designated  by  St  Paul  as  not  of  the  circum- 
cision, consequently  as  a  Gentile  by  birth.  The  art  of 
medicine  was  at  that  time  very  much  in  the  hands  of  the 
Greeks,  and  particularly  of  slaves  and  freedmen,  a  sort  of 
people  among  the  Romans  of  that  era  that  were  often  found, 
as  is  well  known,  highly  gifted  and  civilized.  Syria  in  par- 
ticular was,  in  those  days,  highly  reputed  for  the  practice  of 
medicine.  Now,  there  is  an  ancient  tradition  preserved  by 
some  of  the  Fathers  of  the  Church,  that  St  Luke  was  a  native 
of  Antioch  in  Syria,  at  least  that  he  had  his  usual  resi- 
dence there,  and  had  there  been  gained  to  Christ,  while  the 
termination  of  his  name  (in  a?)  was,  at  all  events,  common 
to  him  with  many  of  the  slaves  and  freedmen  of  that 
time.  However  that  may  be,  no  less  manifestly  than  the 
Roman  proselyte  reveals  himself  in  St  Mark's  Gospel,  do 
we  recognise  the  Greek  proselyte  in  that  of  St  Luke. 
Both  his  language  and  his  style  as  an  historian  perpetually 
remind  us  of  his  Greek  origin  and  education — a  point  on 


ST  i.in<i:.  149 

which  all  who  are  versed,  in  philology  and  archseology 
agree.  The  style  of  the  ancient  classical  historians  meets 
us  at  once  in  the  introduction  and  dedication  of  his  Gospel 
(i.  1-4)  :  Forasmuch  an  many  have  taken  in  hand  to  set 
forth  in  order  a  declaration  of  those  things  luliich  are  most 
surely  believed  among  us,  even  as  they  delivered  them  unto 
us,  luhich  from  the  beginning  luere  eyewitnesses,  and  min- 
isters of  the  ivord ;  it  seemed  good  to  me  also,  having 
had  perfect  understanding  of  all  things  from  the  very  first, 
to  write  thee  in  order,  most  excellent  Theophilus,  that 
thou  mightest  know  the  certainty  of  those  things  luherein 
thou  hast  been  instructed. 

By  this  preface,  so  full  of  instruction  to  us  in  several 
respects,  first  of  all  it  most  clearly  appears  that  he  him- 
self had  in  no  way  been  an  eyewitness  of  the  doings  of 
the  Lord  Jesus,  and  therefore  could  not,  as  some  would 
have  it,  have  been  of  the  number  of  the  seventy  disciples 
sent  out  by  him.  It  will  be  seen  that  he  distinctly  dis- 
connects himself  from  those  who,  from  the  beginning,  were 
EYEWITNESSES  and  ministers  of  the  word;  but,  neverthe- 
less, it  is  an  ancient  tradition  that  St  Luke,  already  for 
some  time  a  proselyte  to  Judaism,  and  familiar  with  the 
whole  religion  and  nation  of  Israel,  had  through  that 
medium,  probably  at  Antioch,  been  brought  into  the 
Church  of  Christ,  which  tradition  we  shall  see  fully  con- 
firmed by  the  nature  and  contents  of  his  Gospel. 

But  setting  aside  for  a  few  moments  the  consideration 
of  the  three  chief  characteristics  which  meet  us  at  once 
in  St  Luke's  writings,  we  proceed  to  contemplate  his  Gos- 
pel as  viewed  from  another  side.  We  would  direct  the 
reader's  attention  to  the  peculiar  structure  of  this,  the 
third  of  our  Gospels,  as  respects  the  course  it  pursues — 


fi. 


150  THE  FOUR  WITNESSES. 

its  method  and  plan,  in  so  far  as  these  distinguish  it  from 
the  Gospels  of  St  Matthew  and  St  Mark,  and  make  it 
harmonize  luith  the  Acts  of  the  Apostles. 

If  the  Gospel  of  St  Matthew  suggests  to  ns  the  idea  of 
a  perpetual  comparing  of  the  person  of  Jesus  Christ  with 
the  predictions  of  the  prophets  ;  if  we  found  in  Mark  the 
mighty  deeds  of  the  Lord  related  in  the  form  of  a  com- 
pressed but  consistent  and  lively  report — we  recognise 
in  St  Luke  that  one  among  the  four  Evangelists  who  was 
more  peculiarly  the  historian.  His  Gospel  announces 
itself  as  such  from  its  very  introduction.  What  he  pro- 
poses is,  first,  to  set  forth  in  order  a  declaration  (ver.  1), 
(dvard^aaOaL  hrjyTjaiv).  In  Order  to  this  (ver  3),  he  had 
examined  all  things  from  the  very  first  {dvcoOev).  That  he 
is  to  write  to  Theophilus  in  order  {Ka6e^7j<i),  so  that  he 
might  know  the  certainty  [da-cfxiXeLav,  the  infallible  certainty) 
of  those  things  ivhei^ein  he  had  been  previously  instructed. 
Here  we  find  at  once  two  of  the  main  objects  of  a  true 
historian  : — 1st,  To  draw  up  a  continuous  narrative,  de- 
rived from  a  careful  examination  of  the  testimonies  of 
eyewitnesses  and  ministers  of  the  word  (v.  2) ;  2nd,  To 
commit  it  to  writing  in  chronological  order. 

The  historical  narrative  itself  answers  to  these  two 
objects  for  which  it  was  written.  Our  third  Gospel  does 
not,  like  that  of  St  Matthew,  content  itself  with  a  short 
notice  of  our  Lord's  conception  and  birth.  It  carries 
events  further  back  in  their  sublime  continuity ;  it  leads 
us  to  the  first  beginnings,  and,  as  it  were,  to  the  very 
dawn  of  our  Lord's  coming  in  the  flesh ;  it  commences 
with  various  details  relating  to  the  annunciation,  the 
conception,  and  the  birth,  not  only  of  our  Lord  himself, 
but  also  of  his  forerunner,  the  Baptist, — (Chap,  i.)  It 
opens   with    an    expression    (i.   5)    which    subsequently 


occurs  above  sixty  times  in  the  t^yo  compositions  of  St 
Luke.     Thei^e  ivas,  or  it  happened  that  (Gr.  eyevero). 

And  in  like  manner,  as  St  Luke  carries  his  narrative 
much  further  back  than  the  two  evangelists  who  preceded 
him,  so  also  neither  does  he  conclude  it,  as  they  do,  with 
the  resurrection  and  ascension  of  our  Lord;  but  adds  a 
second  historical  book,  relating  what  was  done  by  our 
Lord  after  he  had  seated  himself  at  God's  right  hand 
in  the  heavens,  the  fulfihnent  of  the  promise  of  the 
Spirit,  the  preaching,  and  the  works  and  signs  done  by 
the  apostles  in  the  name  and  power  of  their  glorified 
Master. 

A  due  attention  to  dates  is  peculiarly  requisite  in  a 
professed  historian.  We  find  accordingly  in  St  Luke, 
from  the  very  commencement,  the  dates  of  the  great 
things  related  in  his  gospel  carefully  determined  (i.  5)  : 
In  the  days  of  Herod,  king  op  Judea,  a  certain  priest 
named  Zacharias,  &c.,  anon  more  fidly,  on  the  appear- 
ance of  the  Baptist  in  his  public  ministry  (iii.  1,  2)  : 

Now  in  THE  FIFTEENTH  YEAR  OF  THE   REIGN   OF  TiBERIUS 

CiESAR,  Pontius  Pilate  being  governor  of  Judea,  and 
Herod  being  tetrarch  of  Galilee,  and  his  brother  Philip 
tetrarch  of  Iturcea  and  of  the  region  of  Trachonitis,  and 
Lysanias  the  tetrarch  of  Abilene,  Annas  and  Caiaphas 
being  the  high  priests,  the  luord  of  God  came  unto  John 
the  son  of  Zacharias  in  the  luilderness. 

But  he  is  no  less  accurate  in  giving  epochs,  days,  and  ^l^-Ui*. 
years  when  he  has  occasion  to  speak  of  private  persons. 
In  the  case  of  Anna,  the  prophetess  in  the  temple  (ii.  36, 
37),  he  not  only  mentions  her  being  2^^o^x\i  fourscore  and 
four  years  old,  but  the  seven  years  also  during  which  she 
had  lived  with  her  husband  in  her  youth.  He  repeatedly 
gives  the  duration  also  of  the  diseases,  the  cures  of  which 


152  THE  F()[T1{  WITNESSES. 

were  wrought  by  our  Lord  or  his  apostles  :  the  sufferings 
endured  for  eighteen  years  by  the  woman  who  w^as  bent 
double,  in  the  Gospel  (xiii.  11)  ;  the  palsy  of  which  ^neas 
had  been  ill  for  eight  years,  in  the  Acts  (ix.  33)  ;  the 
forty  years'  lameness  of  the  man  who  was  cured  at  the 
gate  of  the  temple  by  Peter  and  John  (iii.  1,  iv. 
22).  In  the  same  book  of  the  Acts  he  carefully  puts 
down  the  years,  months,  and  days  that  the  Apostle  St 
Paul  had  spent  at  Corinth,  at  Ephesus,  at  Csesarea,  at 
Rome,  and  elsewhere  (xviii.  2  ;  xx.  31  ;  xxi.  4  ;  xxiv,  1  ; 
xxviii.  30).  With  respect  to  our  Lord  himself,  it  is  St 
Luke  alone  who  speaks  of  his  being  circumcised  on  the 
eighth  day  (ii.  21)  ;  of  his  being  brought  into  the  temple 
after  the  days  of  the  purification  were  fulfilled  (ii.  22,  and 
following  verses) ;  of  Jesus,  at  the  age  of  twelve  years, 
sitting  in  the  midst  of  the  doctors  in  the  temple  (ii.  42, 
&c.)  He  is  the  only  evangelist  also  that  informs  us  of 
Jesus  being  of  the  age  of  thiiiy  years  when  he  received 
the  rite  of  baptism  at  the  hands  of  John,  and  from  the 
Holy  Spirit  from  heaven  (iii,  23).  It  is  from  St  Luke 
alone  that  we  also  learn  that/or/t/  days  elapsed  between 
the  resurrection  and  the  ascension  of  our  Lord  (Acts 

i.3). 

None  of  the  evangelists,  again,  enters  so  deeply  into 
the  Jewish  history  of  those  times  as  St  Luke  does.  He 
alone,  for  example,  records  our  Lord's  allusion  to  the 
massacre  of  a  number  of  the  Galileans  by  the  governor, 
Pontius  Pilate,  on  the  occasion  of  a  festival  (xiii.  1-3) ; 
likewise  (v.  4)  the  fall  of  the  tower  of  Siloam,  which  caused 
the  death  of  eighteen  persons.  And  in  the  Acts  (v.  36, 
37)  he  makes  mention  of  the  two  insurrections  in  those 
stormy  days  in  Israel — the  one  that  of  Theudas,  and  the 
other  that  of  Judas  the  Galilean. 


ST  LUKE.  1  .)3 

Notices  of  the  family  of  the  Herods  occur  more  fre- 
quently in  St  Luke's  than  in  any  other  of  the  New  Testa- 
ment writings.  Thus  we  find  him  mention  not  only,  as 
St  Matthew  and  St  Mark  do,  the  elder  Herod,  surnamed 
the  great,  and  his  son  Herod  Antipas,  the  Tetrarch,  as 
also  his  brother  Philip,  the  husband  of  Herodias  :  but 
likewise  in  the  book  of  the  Acts,  Herod  Agrippa  (grand- 
son of  Herod  the  great  by  Aristobulus),  better  known 
from  the  writings  of  Josephus  ;  and  finally,  his  son  and 
daughter,  Agrippa  and  Bernice,  persons  well  known 
otherwise,  and  chiefly  from  the  figure  they  make  during 
the  closing  period  of  the  national  existence  of  Judea 
(Acts  xii.,  xxY.)  St  Luke,  too,  over  and  above  what  the 
other  Evangelists  say  of  Herod  Antipas  in  connexion 
with  John  the  Baptist,  gives  us  some  details  in  connexion 
with  Jesus  himself.  He  alone  records  (xiii.  31,  32)  that 
there  came  certain  of  the  Pharisees,  saying  unto  him.  Get 
thee  out,  and  depart  hence :  for  Herod  luill  hill  thee ;  and 
the  answer  given  by  our  Lord  :  Go  ye,  and  tell  that  fox. 
Behold  I  cast  out  devils,  and  I  do  cures  to-day  and  to- 
morrow, and  the  third  day  I  shall  he  perfected.  In  the 
history  of  the  passion  none  but  St  Luke  mentions  our 
Lord's  being  sent  to  that  same  Herod,  and  how  the  mur- 
derer of  John  the  Baptist  became  the  reviler  of  the 
Saviour,  although  at  the  same  time  one  of  the  witnesses 
of  his  innocence  (xxiii.  5-12  ;  Acts  iv.  27).  Further, 
from  quite  another  side,  St  Luke  makes  us  acquainted 
with  the  history  of  the  Herod  family,  by  informing  us  in 
his  Gospel  (viii.  3),  that  among  the  godly  women  from 
Galilee  who  ministered  unto  Jesus  of  their  substance, 
there  teas  Joanna,  the  ivife  of  Chiisa,  Herods  steward; 
and  afterwards,  in  the  Acts  (xiii.  1),  he  speaks  of 
Manaen,  one  of  the  prophets  and  teachers  of  the  church 


154  THE  FOUR  WITNESSES. 

at  Antioch,  as  having  been  brought  up  with  Herod  tlie 
Tetrarch. 

In  this  and  many  other  ways,  while  perusing  the  writ- 
ings of  St  Luke,  we  find  ourselves  transported  into  the 
domain  of  general  history.  Not  that  the  three  other 
Gospels  (far  from  it)  are  not  equally  pure,  genuine, 
authentic  histories,  but  that  their  narratives  are  more 
circumscribed  within  the  limits  of  the  Jewish  territory 
and  nation,  of  Jewish  affairs  and  Jewish  persons ;  whereas 
St  Luke  continually,  and  in  various  ways,  leads  us  into 
the  history  of  antiquity,  as  known  to  us  from  other 
quarters,  and  from  profane  sources,  whether  heathen 
or  Jewish,  such  as  Josephus  and  others.  This  applies 
particularly  to  the  Book  of  Acts,  a  book  so  pre-emi- 
nently remarkable  for  the  light  it  derives  from  history 
and  antiquities.  There,  in  a  most  especial  manner, 
and  from  most  manifest  causes,  there  is  such  a  complex 
and  varied  intermingling  with  the  whole,  of  Jewish, 
Greek,  and  Roman  antiquity ;  there,  the  whole  civilized 
world  of  the  Europe  and  Asia  of  those  days  is  so  often 
touched  upon,  that,  thanks  to  the  accumulated  treasures 
of  philological,  antiquarian,  and  historical  learning  which 
we  possess  in  our  time,  the  slightest  error,  the  smallest 
inaccuracy,  nay,  the  most  trifling  mistake,  must  neces- 
sarily be  brought  to  light  on  being  subjected  to  scrutiny. 
Now,  what  has  been  the  result  of  the  most  searching 
scrutiny  of  the  two  writings  left  us  by  St  Luke,  sifted 
fact  by  fact,  detail  by  detail,  expression  by  expression, 
in  the  light  of  all  that  the  most  civilized  and  the  most 
enlightened  antiquity  directly  witnesses  or  incidentally 
suggests  to  our  researches  1  Why,  nothing  but  an  acknow- 
ledgment of  the  most  satisfactory  correctness  in  every 
thing  that  bears  upon  philology,  history,  geogi'aphy,  and 


ST  LUKE.  155 

antiquities,  that  ever  was  found  in  the  most  authentic  con- 
temporary historian.  Whithersoever  the  author  of  the 
book  of  Acts  conducts  us,  whether  in  Judea,  to  Jerusalem, 
or  into  Galilee ;  upon  the  territory,  or  into  the  details  of 
the  lives  of  the  Herods  and  Agrippas ;  under  the  governor- 
ship of  Pilate,  of  Felix,  or  of  Festus ;  under  the  pontifi- 
cate of  Caiaphas,  or  Annas,  or  Ananias;  into  the  towns 
of  Samaria,  or  amid  the  hostile  feelings  that  subsisted 
betwixt  the  inhabitants  of  that  country  and  the  Jewish 
nation  ;  or  to  Cesarea,  the  seat  of  the  court,  at  one  time 
of  a  Herod,  at  another  time  of  a  Roman  governor ;  to 
Damascus,  under  the  governor  appointed  by  King  Aretas ; 
to  Tarsus  in  Cilicia,  to  Antioch  in  Syria,  to  Antioch  in 
Pisidia,  to  Iconium,  to  Lystra,  to  Derbe  in  Lycaonia,  into 
Pamphylia,  into  Attalia,  into  Mysia,  into  Bithynia,  to 
Troas,  to  Ephesus  in  Asia  Minor ;  or  from  thence  into 
Europe,  to  Philippi,  the  first  Roman  colonial  city  in  Mace- 
donia, to  Athens,  and  before  the  Areopagus  ;  or  into  that 
Corinth  which  was  once  so  famous  throughout  the  world, 
and  into  its  maritime  port,  Cenchrea  ;  or,  afterwards,  over 
the  waters  of  the  Mediterranean  ;  or  under  the  large  and 
famous  island  of  Crete ;  or  under  the  small  islet  of 
Clauda  ;  to  the  Syrtis,  to  the  island  of  Malta,  to  Syracuse, 
or  finally,  over  the  territory  of  Italy,  to  Rhegium  and 
Puteoli,  thereafter  to  Appii  Forum,  and  to  the  Three 
Taverns  on  the  road  to  Rome,  and  to  Rome  itself: 
whether  he  transports  us  into  all  these  different  places, 
and  takes  us  before  kings,  governors,  and  chiefs  ;  into  the 
temple,  into  the  synagogues,  into  the  houses  of  the  great 
or  the  small,  of  Jews  or  of  Gentiles  ;  amid  the  sanctuaries 
and  idolatries  of  different  nations ;  into  the  society  of 
mihtary  officers  and  soldiers,  ship-captains  and  sailors ; 
into  the  market-place,  the    tribunals,    or   the    prisons ; 


156  THE  FOUR  WITNESSES. 

whether  to  the  coasts  of  a  semi-barbarous  people,  or  on 
board  the  ship  w^hose  sign  was  Castor  and  Pollux ; 
whether  he  commits  to  writing,  for  our  perusal,  the  dis- 
courses of  St  Peter  or  St  Paul,  of  St  Stephen  the  deacon, 
or  of  St  Philip  the  evangelist,  or  the  speech  of  the  advo- 
cate TertuUus,  or  a  letter  from  the  chief  captain,  Claudius 
Ljsias;  whether  he  brings  us  into  contact  with  Jewish, 
Greek,  Roman,  or  barbarian  manners,  with  the  legislation 
and  judicial  forms,  the  military  or  civil  institutions  of 
different  countries  ; — we  every  w^here  find  the  utmost  sim- 
plicity of  style  and  exposition,  conjoined  with  the  utmost 
truthfulness  of  colouring,  and  the  language  that  is  appro- 
priate to  the  subject  purely  and  naturally  employed — 
every  where  we  find  the  strictest  accuracy  in  all  the 
circumstances,  even  the  most  minute  and  hardly  notice- 
able, confirmed  and  verified  by  all  the  light  that  in  our 
days  has  been  poured  upon  us  from  the  most  authentic 
sources  of  antiquarian  lore,  with  respect  to  the  times,  the 
princes,  the  governments,  the  nations,  the  men,  in  one 
word,  with  respect  to  the  very  things  mentioned  or  described 
in  the  two  books  of  our  Evangelist  historian,  St  Luke. 

Paley,  in  his  excellent  work  On  the  Evidences  of 
Christianity,  has  given  abundant  examples  of  the  man- 
ner, often  quite  unexpected  and  surprising,  in  which  the 
testimony  of  profane  historians  brings  out  the  truth  and 
correctness  of  the  Evangelical  writings.  But  particularly 
as  respects  St  Luke's  Gospel,  one  could  here  considerably 
enlarge  the  number  by  the  examples  we  might  adduce  of 
discoveries  made  since  Paley's  time,  after  further  study 
and  comparison  of  ancient  writings  and  monuments  bear- 
ing on  this  same  accuracy  in  the  most  minute  and  least 
obvious  details.  We  shall  confine  ourselves  to  a  single 
example.     We  read  in  the  book  of  the  Acts   (xix.  28 


ST  LUKE.  157 

and  34),  that  the  multitude  having  risen  against  St  Paul, 
gave  vent  to  their  zeal  for  the  worship  which  was  threat- 
ened bj  his  preaching,  in  the  cry :  Great  is  Diana  of  the 
Ephesians !  Such  exclamations  in  honour  of  the  pagan 
divinities  are  well  known  in  profane  antiquity.  Still, 
nowhere  had  learned  men  met  with  a  passage  in  any  part 
of  the  writings  of  antiquity,  proving  that  this  title  of 
great  goddess  had  been  specially  given  among  the  Greeks 
to  Diana.  Now  a  Greek  manuscript  of  Xenophon  the 
Ephesian,  discovered  about  the  middle  of  the  last  cen- 
tury, gives  us  the  utmost  possible  certainty  of  it  by  a 
passage  where  a  virgin  of  Ephesus  swears,  in  so  many 
words,  by  the  goddess  of  her  native  town,  the  great  Diana 
of  the  Ephesians?- 

Such  a  harmony  even  in  the  most  minute  details  of 
language,  of  institutions,  and  of  customs,  could  not  by  any 
imaginable  possibility  have  been  an  effect  of  any  human  in- 
vention, myth,  or  embellishment  whatever.  The  designedly 
or  undesignedly  embellishing  or  idealizing  it,  from  the 
very  natm*e  of  the  thing,  will  be  found  carefully  to  avoid 
all  such  explicitness  of  statement  and  allusion,  with 
respect  to  individual  things  and  persons,  which  it  might 
safely  have  omitted  to  mention  at  all,  or  have  done  so 
much  more  indefinitely.  No  one  but  the  historian,  the 
faithful  and  conscientious  historian,  living  himself  in 
the  midst  of  the  times  and  scenes  he  describes,  could 
preserve  such  a  perfect  fidelity  to  the  trath,  the  condi- 
tion, the  colouring,  and  all  the  characteristic  peculiarities 
of  those  times  ;  whilst,  moreover,  the  style  and  whole  cast 
of  the  book  every  where  clearly  testify,  that  this  accuracy 
has  not  been  the  result  of  eff"ort  and  studied  design.  It 
would  have  been  all  the  more  difficidt  for  any  but  a  con- 

'  Valckenaer,  Schol.  in  Act.  Apost.,  xix.  28. 


158  THE  FOUR  WITNESSES. 

temporary  to  attain  it,  in  proportion  as  the  period  of 
which  it  treats  was  fertile  in  great  events,  in  changes  in 
the  governments,  and  in  the  boundaries  and  names  of 
countries  and  peoples,  in  such  sort  that  many  particulars, 
true  at  one  time,  if  transposed  to  a  period  a  few  years 
either  sooner  or  later,  would  be  found  to  be  incorrect. 
But  from  this  side,  too,  our  sacred  writings,  and  particu- 
larly those  of  St  Luke,  are  aU  the  more  strongly  proof 
against  all  attack,  or  even  doubt.  Of  all  the  apparent 
contradictions,  and  of  all  the  difficulties  that  have  been 
proposed  against  some  places  of  his  two  books,  the  often 
cited  parenthesis  respecting  the  government  of  Cyrenius, 
in  his  Gospel  (ii.  2),  with  two  or  three  further  difficulties 
of  less  consequence  in  the  Acts,  are  the  only  points  which, 
down  to  the  present  day,  have  not  yet  been  'perfectly 
cleared  up.  And  for  those  places,  perhaps,  the  solution 
is  more  simple  than  many  think. 

Thus,  then,  in  St  Luke,  we  have  in  a  peculiar  manner 
the  Evangelist  historian.  But  this  being  the  case,  it  is 
then  in  his  Gospel  that  we  must,  from  the  very  com- 
mencement, look  for  a  true  solution  and  correct  arrange- 
ment, on  every  occasion  of  discrepancy  among  the  Gos- 
pels, with  respect  to  the  order  of  the  matters  that  they 
relate.  At  the  very  opening  of  his  book  he  has  an- 
nounced it  to  be  his  object  to  set  forth  m  order;  what  he 
undertook  was  to  write  in  order  (Gr.  ica6e^r)^).  Already, 
in  our  examination  of  St  Mattliew's  Gospel,  we  have 
seen  that  it  was  not  in  the  first  of  our  Gospels,  which 
arranges  facts  rather  according  to  the  homogeneity  of  the 
subjects,  but  that  it  was  in  St  Luke's  that  we  might  expect 
to  find  the  tnie  order  in  which  events  took  place.  Here 
seems  the  fittest  opportunity  for  placing  in  a  still  clearer 


ST  LUKE.  159 

light,  by  adducing  some  more  detailed  examples,  this 
characteristic  specialty  of  our  third  Gospel. 

For  the  purposes  of  a  comparison  in  this  important 
respect  between  St  Matthew  and  St  Luke,  the  sermon  on 
the  Mount,  which  occupies  a  prominent  place  in  both,  pre- 
sents several  particulars  to  our  notice.  First  of  all,  let  us 
mark  the  place  which  that  discourse  occupies  in  the  series 
of  our  Lord's  sayings  and  doings.  St  Matthew  places  it 
(v.  vi.  vii.)  immediately  after  the  calling  of  St  Peter, 
St  Andrew,  St  James,  and  St  John,  and  after  a  very 
short  mention  of  the  miracles  and  of  the  preaching  of  our 
Lord  in  the  synagogues  of  Galilee  (iv.  13-25),  but  long 
before  the  naming  of  the  twelve  (x.  1-4).  In  St  Luke, 
the  sermon  on  the  Mount  is  placed  (vi.  20-40)  imme- 
diately after  the  calling  and  naming  of  the  twelve, 
(vi.  13-40) — a  difference  in  each  case  perfectly  in 
accordance  with  the  very  different  construction  of  their 
whole  narratives.  St  Matthew,  whose  grand  aim  it  is  to 
give  a  representation  of  the  great  Prophet  like  unto  Moses, 
naturally  places  on  the  foreground  of  his  Gospel  the  pro- 
clamation by  his  Master's  mouth  of  the  doctrines  and  com- 
mandments of  the  kingdom  of  heaven.  Jesus,  according 
to  St  Matthew,  opens  upon  a  mountain  the  preaching  of 
the  Gospel,  as  Moses  received  the  law  upon  the  Mount. 
But,  historically,  the  place  is  of  necessity  that  assigned  to 
it  by  St  Luke,  in  whose  Gospel  the  solemn  discoiu-se  on 
the  mountain  was,  as  the  very  nature  of  the  case  inti- 
mates, delivered  in  presence  of  the  already  constituted 
number  of  twelve  Apostles. 

The  sermon  on  the  Mount,  in  St  Matthew's  Gospel,  as 
we  have  already  said,  comprehends  not  only  what  was 
actually  spoken  by  the  Saviour  at  that  hour  and  on  that 
))lace.  but  (in  virtue  of  his  apostolic  authority  and  of  the 


160  THE  FOUR  WITNESSES. 

wider  scope  assigned  to  him  bj  tlie  Holy  Ghost  in  the 
special  purpose  his  GosjDel  was  designed  to  subserve),  much 
more  besides,  in  the  way  of  sayings  and  similitudes,  really 
and  expressly  uttered  by  Jesus,  but  on  other  occasions 
or  in  a  different  connexion.  Thus,  among  other  instruc- 
tions of  the  sermon  on  the  Mount,  St  Matthew  inserts  the 
Lord's  Prayer  :  Owr  Father  whicli  art  in  heaven,  &c.  In 
quite  a  different  connexion,  yet  one  that  clearly  shews 
itself  to  have  been  the  true  historical  connexion,  we  read 
this  model  prayer  in  St  Luke.  Let  the  passages  them- 
selves be  compared,  as  follows  : — 

Luke  xi.  1,  2.  Matth.  vi.  7,  9. 

And  it  came  to pass^that,as  heivas  But  when  ye  pray,  use  not  vain 

praying  in  a  certain  place^  when  he  repetitions,  as  the  heathen  do  :  for 

ceased^  one  of  his  disciples  said  unto  they  thinlv  that  they  sliall  be  heard 

//m,    Lord^    teach  us    to  pray^  as  for  their  much  speaking.     Be  not 

John  also  taught  his  disciples.     And  ye  therefore   like   unto  tliem  :  for 

he  said  unto  them,  When  ye  pray,  your  Father  knoweth  what  things 

say,    Our    Father   which    art    in  ye   have  need  of,    before  ye    ask 

heaven,    Hallowed    be   thy  name.  him.      After  this    manner   there- 

Thy  kingdom  come.     Thy  will  be  fore  pray  ye :  Our  Father  which 

done,   as  in  heaven,  so  in  earth,  art  in  heaven,   Hallowed  be   thy 

&c.  name,  &c. 

Immediately  after  the  Lord's  prayer  in  St  Luke  (xi. 
5-9)  there  follows  a  similitude — that  of  the  friend  who 
comes  at  midnight  asking  for  the  loan  of  three  loaves — 
Avhich  is  nowhere  to  be  found  in  St  Matthew.  Of  another 
similitude,  introduced  by  St  Luke  immediately  after,  we 
find  a  portion  in  another  part  of  the  sermon  on  the 
Mount  in  St  Matthew,  but  not  connected  with  the  Lord's 
prayer. 

Luke  xi.  10-13.  Matthew,  vii.  6-11. 

For  every  one  that  asketh   re-  Give  not  that  which  is  holy  unto 

ceiveth ;  and  he  that  seeketh  find-  the    dogs,    neither    cast   ye   your 

cth  ;  and  to  him  that  knockcth  it  pearls    before     swine,     lest    they 

shall  be  opened.     If  a  son   shall  trample  them  under  their  feet,  and 

ask  bread  of  any  of  you  that  is  a  turn  again   and   rend  you.     Ask, 

father,  will  he  give  him  a  stone  V  and  it  shall  be  given  you,  &c.    For 


ST   FilTKR.  161 

or  if  lie  ask  a  fish,  will  he  for  a  every  one   that   asketh  roceivetii, 

fish  give  him  a  serpent  ?     Or  if  he  &c.     Or  what  man  is  there  of  you, 

shall  ask  an  egg,  will  he  offer  him  whom  if  his  son  ask  bread,  Avill  he 

a  scorpion  ?    If  ye  then,  being  evil,  give  him  a  stone  ?     Or  if  he  ask  a 

know  how  to  give  good  gifts  unto  fish,  &c.     If  ye  then,  being  evil, 

your  children  :    how    much    more  know  how  to  give  good  gifts  unto 

shall  your  heavenly  Father  give  the  your  children,  how  much  more,  &c. 
Holy  Spirit  to  them  that  ask  him  ? 

In  the  same  sermon  on  the  Mount,  we  read  in  St  Mat- 
thew (vi.  25-34),  the  exhortations  against  being  careful 
about  the  things  of  this  life,  immediately  after  the  warning 
(24)  against  serving  God  and  mammon.  In  St  Luke 
we  hnd  the  same  exhortation  delivered  almost  in  the  same 
terms,  but  in  quite  a  different  connexion  and  at  quite 
another  time.  The  connexion  in  which  St  Luke  places 
them  (xii.  13-31),  is  too  natural  to  permit  of  a  doubt  as 
to  its  being  the  true  historical  one.  The  circumstances 
speak  for  themselves.  One  of  the  company  had  come  to 
Jesus,  asking  him  that  he  would  speak  to  his  brother  that 
he  would  divide  an  inheritance  with  him.  Jesus  declines 
any  pretension  of  the  kind  :  Man !  who  made  me  a  judge 
or  a  divider  over  you  f  He  follows  this  up  immediately 
with  an  exhortation  against  avarice  (ver.  15),  which  is 
afterwards  enforced  by  the  powerful  similitude  of  the 
rich  man,  of  whom  his  soul  was  required  in  the  midst  of 
his  projects  of  aggrandizement  and  enjoyment  (ver. 
16-21).  Whereupon  the  Saviour  turns  to  his  disciples 
and  saith  unto  them,  Therefore  I  say  unto  you,  Take  no 
thought  for  your  life,  what  ye  shall  eat ;  neither  for  the 
body,  luhat  ye  shall  put  on,  and  what  further  follows  in 
both  Evangelists. 

The  same  thing  holds  with  respect  to  our  Lord's 
invitation  to  enter  in  at  the  strait  gate.  This  we  find 
taken  by  St  Matthew,  without  any  definite  connexion, 
into  the  series  of  the  lessons  comprised  in  the  sermon  on 

L 


1G2  THE  POTTK  WITNESSES. 

the  Mount ;  it  occurs  elsewhere  in  St  Luke,  but  this  both 
for  reasons  supplied  by  the  most  striking  historical  con- 
nexion, and  elucidated  by  that  connexion. 

Mattii.  vii.  12,  13.  Luke  xlii.  23,  24. 

Therefore  all  things  whatsoever  Then  said  one  unto  him^  Lord, 

ye  woidd  that  men  should  do  to  you,  are  there  few  that  be  saved  ?     And 

do  ye  even  so  to  them :  for  this  is  he  said  unto  them,  Strive  to  enter 

the  law  and  the  prophets.     Enter  in  at  the  strait  gate :  for  many,  I 

ye  in  at  the  strait  gate  :  for  wide  say  unto  yon,  will  seek  to  enter 

is  the  gate,  and  broad  is  the  way,  in,  and  sliall  not  be  able, 
that   leadeth  to   destruction,    and 
many  there  be  which  go  in  thereat. 

In  like  manner,  as  we  saw  the  commandments  and 
exhortations,  so  did  we  find  the  similitudes  also  collected 
together  by  St  Matthew  in  several  places  in  the  way  of 
accumulation} 

The  similitude  of  fJie  talents,  which  St  Matthew  (xxv. 
14-30)  places  immediately  after,  and  makes,  as  it  were, 
of  a  piece  with  that  of  the  wise  and  foolish  virgins,  and 
which  he  connects  with  our  Lord's  appearance  on  the 
great  day  of  judgment  as  king  and  judge,  the  history  of 
the  passion  commencing  immediately  after — that  very 
similitude  we  find  referred  in  St  Luke  to  a  much  earlier 
period.  On  the  last  journey  of  Jesus  with  his  disciples 
to  Jerusalem,  shortly  before  the  solemn  procession  from 
Bethphage  and  Bethany,  we  read  it  in  the  following  evi- 
dently historical  connexion  (xix.  11-29)  :  And  as  they 
heard  these  things,  he  added  and  spake  a  parable,  be- 
cause HE  WAS  NIGH  TO  JERUSALEM,  AND  BECAUSE  THEY 
THOUGHT  THAT  THE  KINGDOM  OF  GOD  SHOULD  IMME- 
DIATELY APPEAR.  He  said  therefore,  A  certain  nobleman 
went  into  a  far  country  to  receive  for  himself  a  kingdom, 
and  to  return.  And  he  called  his  ten  servants,  and  de- 
limred  them  ten  pounds,  and  said  unto  them,  Occupy 

'  Pago  20. 


!^T  LUKE.  163 

till  I  come,  &c.  &c.  And  when  he  had  thus  spoken,  he 
tvent  before,  ascending  up  to  Jerusalem.  And  it  came  to 
pass,  when  he  icas  come  nigh  to  Bethphage  and  Bethany,  &c. 
It  is  the  same  with  regard  to  the  similitude  of  the 
invitation  to  the  marriage  feast,  which,  placed  in  a  more  in- 
definite connexion  bj  St  Matthew,  we  find  recurring  in  St 
Luke  at  a  much  later  period,  but  evidently  in  its  really 
historical  connexion,  in  the  following  manner  : — 

Mattii.  xxii.  1-4.  Luice  xiv.  1-17. 

And  Jesus  answered  and  spake         And  it  came  to  pass,  as  he  went 

inito  them  again  by  parables,  and  into  the  house  of  one  of  the  chief 

said,  The  kingdom  of  lieaven  is  like  Pharisees  to  eat  bread  on  the  Sab- 

nnto  a  certain  king,  ■which  made  a  bath-day,  that  thei/  watched  him,  &c. 

marriage  for  his  son.  And  sent  forth  And  tvhen  one  of  them  that  sat  at 

his  servants  to  call  tliem  that  were  meat  with  iiim  heard  these  things, 

bidden  to  the  wedding :  and  they  he   said  unto  him,  Blessed  is  he 

would  not  come.     Again,  he  sent  that  shall  eat  bread  in  the  kingdom 

forth  other  servants,  saying.  Tell  of  God.     But  he  said  to  them,  A 

them  which  are  bidden,  Behold,  I  cei'tain  man  made  a  great  supper, 

have  prepared   my   dinner:   come  and  bade  many:  and  sent  his  ser- 

unto  tlie  marriage.  vant  at  supper  time  to  say  to  them 

that  were  bidden.  Come  ;  for   all 
things  are  now  ready. 

The  similitude  of  the  grain  of  mustard-seed  and  that 
of  the  leaven  that  luas  hid  in  three  measures  of  meal,  are, 
in  like  manner,  again  included  by  St  Matthew  in  the 
general  series  (chap,  xiii.)  ;  while  in  St  Luke  we  find 
them  in  a  more  definite  and  every  way  characteristic  con- 
nexion. When  the  Pharisees  were  indignant,  and  the 
multitudes  rejoiced  at  the  cure  of  the  woman  who  was 
bowed  together,  and  for  all  the  glorious  things  that  were 
done  by  him  (xiii.  10-17),  he  lays  hold  of  the  fact  of 
that  resistance  on  the  part  of  the  great,  and  that  affection 
on  the  part  of  the  small,  as  an  opportunity  for  introdu- 
cing the  similitude  (verses  18-21):  Then  said  he,  Unto 
what  is  the  kingdom  of  God.  like  ?  and  whereunto  shall 


164  THE  FOUR  WITNESSES. 

/  resemble  it  ?  It  is  like  a  grain  of  mustard-seed,  &c.  It 
is  like  leaven,  &c. 

We  might  here  adduce  many  more  examples  of  tlie 
doings  and  sayings  of  Jesus,  recorded  by  St  Matthew  in 
the  connexion  suggested  by  their  homogeneity,  and  which 
is  peculiar  to  him,  but  which  are,  on  the  contrary,  trans- 
posed and  re-arranged  by  St  Luke  according  to  the  requi- 
sitions of  the  historical  connexion.  We  shall  adduce 
only  two  additional  instances.  The  woes  which  our 
Saviour  is  recorded  to  have  pronounced  upon  the  Pharisees 
and  Scribes,  and  on  their  manifold  acts  of  wickedness 
(xxiii.  13-30),  are  conjoined  in  St  Matthew  with  a 
Avarning  addressed  to  the  multitude  and  his  disciples 
against  the  Scribes  and  Pharisees  that  sat  in  Moses'  seat 
(xxiii.  1-12),  St  Luke,  at  the  same  stage  in  his  gospel 
(xx.  45-47),  gives  the  luarning  indeed,  but  not  the  luoes. 
The  reason  is  that  he  had  previously  recorded  these, 
and  again,  evidently  in  the  true  historical  connexion,  on  a 
very  marked  and  peculiar  occasion  (xi.  37-53).  Hav- 
ing been  invited  by  a  certain  Pharisee  to  dine  with  him, 
he  had  seated  himself  at  the  table,  when  the  Pharisee 
marvelled  that  he  had  not  first  washed  before  dinner. 
This  very  remark  gave  our  Lord  an  opportunity  of  cor- 
recting the  hypocrisy  of  those  doctors  (ver.  39-41). 
This  he  follows  up  with  the  fearful  denunciations  uttered 
against  the  Scribes  and  Pharisees  (ver.  42-44),  which  he 
afterwards  extends  to  the  lawyers  (vofiiKol)  (ver.  46),  in 
reply  to  the  observation  made  by  one  of  them  (ver.  45)  : 
Master,  thus  saying,  thou  reproachest  us  also. 

The  signs  that  were  to  accompany  the  last  times  are 
enumerated  in  a  discourse  of  Jesus,  very  fully  recorded 
by  the  three  first  Evangelists,  in  connexion  with  the  fore- 
telling of  the  approaching  destruction  of  Jerusalem.    But 


ST  LUKK.  U!.") 

we  find  several  details  brought  together  by  St  Matthew, 
which  St  Mark  passes  over  in  silence,  and  which  St  Luke 
mentions  at  a  much  earlier  period,  and  upon  quite  a 
different  occasion.  Compare  Matthew  xxiv.  26-28,  and 
37-51,  with  Luke  xvii.  20-37.  Here  again  the  key  is  to 
be  found  in  the  historical  order  preferred  by  St  Luke, 
while  St  Matthew  arranges  his  materials  chiefly  by  the 
nile  of  homogeneity.  Accordingly  we  read  in  St  Luke, 
in  express  terms,  the  circumstances  that  led  to  that  part 
of  the  predictions  concerning  the  kingdom  of  God  and 
our  Lord's  second  advent  (ver.  20-23).  And  when  he 
tuas  demanded  of  the  Pharisees,  ivhen  the  kingdom  of  God 
should  come,  he  answered  tliem  and  said.  The  Jcingdom  of 
God  Cometh  not  ivith  observation :  Neither  shall  they  say, 
Lo  here!  or,  Lo  there !  for,  behold,  the  kingdom  of  God  is 
tuithin  you.  And  he  said  unto  the  disciples.  The  days 
u'ill  come  ivhen  ye  shall  desire  to  see  one  of  the  days  of 
the  Son  of  man,  and  ye  shall  not  see  it.  And  they  shall 
say  to  you.  See  here ;  or,  See  there :  go  not  after  them,  nor 
follow  them. 

Exceptions  to  the  rule  of  St  Luke's  always  giving  the 
preference  to  the  historical  order,  there  may  sometimes 
appear  to  be,  and  even  in  some  cases  there  actually  are, 
when  a  special  reason  for  it  occurs.  We  shall,  erelong, 
meet  with  an  example  of  this  last  being  the  case.  When, 
however,  he  mentions  for  instance,  in  his  Gospel  (iii. 
18-21),  the  imprisonment  of  St  John  the  Baptist,  be- 
tween his  preaching  and  the  baptism  of  our  Lord  in  the 
Jordan,  this  anticipation  of  a  subsequent  part  of  the 
history  may  appear  to  be  a  departure  from  the  nile  of 
strictly  following  the  order  of  time  ;  but  if  we  reflect  a 
little,  we  shall  readily  perceive  the  reason  for  this  appa- 
rent exception.      Even   those  historians  that  are  most 


166  THE  FOUR  WITNESSES. 

exact  ill  point  of  chronology,  occasionally  anticipate  the 
events  they  have  to  relate,  on  account  of  some  intimate 
connexion  between  two  incidents  or  facts,  the  date  of 
which  otherwise  sufficiently  explains  itself.  Such  mani- 
festly is  the  case  with  respect  to  the  facts  recorded  at 
verses  1 8  and  1 9  of  the  passage  referred  to. 

But  enough  has  been  said  here  about  the  historical 
character  of  St  Luke  and  his  writings.  We  now  return 
to  those  distinguishing  features  of  his  Gospel  with  which 
our  review  of  it  commenced,  and  which  we  now  proceed 
to  trace  out  more  minutely  in  details  of  a  less  obvious 
description.  Already  have  we  found  in  our  third  Gospel 
the  most  convincing  indications  of  the  author's  having 
been  a  bosom  friend  of  St  Paul's,  a  believer  of  Gentile 
origin,  and  st,  physician.  We  shall  now  see  the  marks  of 
these  three  different  attributes,  every  where  interwoven, 
so  to  speak,  with  all  that  he  writes,  and  his  whole  Gospel 
moulded  in  composition,  tendency,  spirit,  and  materials, 
by  this  threefold  relationship  discovered  at  first  in  its 
author. 

Behold  then,  in  St  Luke,  the  bosom  friend,  the  felloiv 
labourer,  and  the  travelling  companion  of  St  Paul !  It  is 
impossible  but  that  this  should  have  had  a  marked  influ- 
ence on  the  whole  of  the  preparation  and  moulding  of  his 
character,  as  the  author  of  one  of  the  Gospels — an  influ- 
ence more  or  less  of  the  same  sort  with  that  of  St  Peter 
on  the  work  of  Mark,  yet  with  some  not  quite  unimpor- 
tant difference  nevertheless.  St  Mark  received  his  infor- 
mation in  a  great  measure  from  the  personal  communica- 
tions of  a  principal  eyewitness,  the  first  among  the 
twelve  original  Apostles.  St  Luke  was  the  fellow- 
labourer  of  an  apostle,  but  one  who  was  called  at  a  sub- 


ST  LUKE.  167 

sequent  period  to  exercise  that  high  function,  and  who 
was  just  as  little  as  St  Luke  himself  an  eyewitness  from 
the  beginning  of  all  that  Jesus  began  to  do  and  to  teach. 
Therefore  it  is,  that  in  the  very  opening  of  his  work  he 
speaks  of  more  than  one  source  of  information  (i.  1,  2)  : 
Even  as  they  delivered  them  unto  us,  which  from  the 

BEGINNING  WERE  EYEWITNESSES,  AND  MINISTERS  OF  THE 
WORD. 

It  may  well  be  conjectured,  a  priori,  that  the  influence 
of  an  apostle  like  St  Paul,  though  nowise  exclusive,  must 
have  been  very  considerable,  on  the  work  of  his  faithful 
fellow-labourer,  St  Luke  ;  and,  in  particular,  we  may 
naturally  look  for  a  kindred  spirit  and  tendency  in  their 
writings.  This  we  find  to  be  actually  the  case.  The 
Epistles  of  St  Paul,  and  the  two  books  left  to  us  by 
St  Luke,  when  placed  together,  are  often  found  the 
readiest  helps  for  mutually  explaining,  elucidating,  and 
confirming  each  other.  We  meet  with,  or  recognise  in 
both,  the  same  fundamental  ideas,  the  same  points  of 
view,  the  same  representations  of  the  highest  doctrines  of 
the  Gospel.  And  so  much  is  this  the  case,  that  from  the 
most  remote  times  the  Gospel  of  St  Luke  has  been 
thought  a  Pauline  Gospel ;  and  that,  following  out  this 
idea,  the  Marcionites  (the  adherents  of  a  false  doctrine, 
who  owned  no  authority  except  that  of  St  Paul,  under- 
stood in  their  own  way)  admitted  none  of  the  Gospels 
but  that  of  St  Luke  exclusively. 

We  have  a  striking  view  of  the  close  relationship  be- 
tween these  two  sacred  writers,  in  the  manner,  for  in- 
stance, in  which  the  institution  of  the  Lord's  Supper  is 
recorded  by  St  Paul  in  the  First  Epistle  to  the  Corin- 
thians, and  by  St  Luke  in  his  Gospel.     Let  us  compare 


168 


THE  FOUR  WITNESSES. 


both  these  places  with  what  St  Matthew  and  St  Mark 
have  left  us  ou  the  same  subject. 


Matth.  xxvi.  26-28. 
And  as  they  Avere  eating,  Jesus 
took  bread,  and  blessed  it,  and 
brake  it,  and  gave  it  to  the  dis- 
ciples, and  said.  Take,  eat ;  this  is 
my  body.  And  he  took  the  cup, 
and  gave  thanks,  and  gave  it  to 
them,  saying.  Drink  ye  all  of  it ; 

for    THIS   IS  MY   BLOOD  OF  THE   NEW 

TESTAMEST,  which  is  shed  for  many 
for  the  remission  of  sins. 

Luke  xxii.  19,  20. 

And  he  took  bread,   and  gave 

thanks,    and  brake    it,    and  gave 

unto    them,    saj'ing.    This    is    my 

body,  which  is  given  for  you  :  this 

DO  IN  REMEMBRANCE  OF  ME,  (Gr. 
dvdfjLVTiaiv,  to  make  be  thought  of.) 
liikewise  also  the  cup  after  supper, 
saying.  Tins  cup  is  the  new  tes- 
tament IN  MY  BLOOD,  which  is  shed 
for  you. 


Mark  xiv.  22-24. 
And  as  they  did  eat,  Jesus  took 
bread,  and  blessed,  and  brake  it, 
and  gave  to  them,  and  said,  Take, 
eat :  this  is  my  body.  And  he 
took  the  cup,  and  when  he  had 
given  thanks,  he  gave  it  to  them : 
and  they  all  di'ank  of  it.  And  he 
said  unto  them.  This  is  my  blood 

OF    THE    NEW  TEST.VMENT,   Avllich   IS 

shed  for  many. 

1  Cor.  xi.  23-25. 
For  I  have  received  of  the  Lord 
that  which  also  I  delivered  unto 
you.  That  the  Lord  Jesus  the 
same  night  in  which  he  Avas  be- 
trayed took  bread :  And  when  he 
had  given  thanks,  he  brake  it,  and 
said,  Take,  eat :  this  is  my  body, 
which  is  broken  for  you :  this  do 
in  remembrance  of  me.  After  the 
same  manner  also  he  took  the  cup, 

WHEN  HE  HAD  SUPPED,  SAYING,  ThIS 
CUP  IS  THE  NEW  TEST.VMENT   IN   MY 

BLOOD  :  this  do  ye,   as  oft  as  ye 
drink  it,  in  remembrance  of  me. 


What  we  have  remarked  will  here  be  seeu  at  a  glance. 
St  Paul  and  St  Luke,  while  they  differ  from  St  Matthew, 
whom  St  Mark  almost  follows  to  the  letter,  record  the 
institution  of  the  Supper  in  almost  literally  the  same 
terms.  It  is  by  them  only  that  the  object  for  which  the 
Holy  Supper  was  destined,  is  expressed  in  this  command- 
ment, Bo  this  in  remembrance  of  me — words  whose 
meaning  is  elucidated  by  St  Paul  in  the  verse  that 
follows  (ver.  26).  In  both  alike  we  find  the  circum- 
stance which  bears  so  much  on  the  history  of  the  institu- 


ST  LUKE.  169 

tion,  that  the  cup  was  blessed  and  drunk  after  supper. 
In  both  alike  the  -words  of  St  Matthew  and  St  Mark, 
This  is  my  blood,  receive  that  most  important  explanation, 

This  cup  IS  THE  NEW  TESTAMENT  IN  my  Uood. 

It  is  further  remarkable,  for  elucidating  the  close 
connexion  between  the  Epistles  of  St  Paul  and  the  Gos- 
pel of  St  Luke,  that  the  appearance  of  our  Saviour  after 
his  resurrection,  to  which  St  Paul  appeals  in  the  same 
Epistle  to  the  Corinthians,  we  again  find  recorded  by 
St  Luke,  and  St  Luke  alone. 

1  Cor.  XV.  5.  Luke  xxiv.  34. 

Aud  that  he  was  seen  of  Cephas,  Saying,  The  Lord  is  risen  indeed, 
then  of  the  twelve.  and  hath  appeared  to  Simon. 

But  not  only  does  this  close  relationship  appear  from 

single   instances  of  actions  being  recorded,    or  persons 

mentioned  by  both,  it  still  more  clearly  appears  from  a 

principle  pervading  both,  from  a  tendency  common  to 

both.     Thus,  if  what  we  are  chiefly  taught  in  St  Paul's 

Epistles  be  the  forgiveness  of  si7is,  that  grand  foundation 

of  the  whole  Gospel  in  its  most  profound  acceptation,  as 

righteousness  by  faith  before  God;   the  same  idea,  the 

same  doctrine,  so  that  in  its  amplest  development  and 

fullest   expression    it   may  emphatically   be    called    the 

Gospel  of  Paul,i  we  find  recalled  to  our  notice  in  more 

than  one  similitude  or  narrative  in  St  Luke.     It  is  clear 

that  the  gist  of  the  parable  of  the  Prodigal  Son,  which 

we  find  in  St  Luke's  Gospel  alone  (xv.  11-32),  lies  in 

its  opposing  (precisely  as  in  St  Paul's  Epistles)   man's 

own  righteousness  to  the  righteousness  bestowed,  which  is 

the  forgiveness  of  sin  and  the  adoption  by  grace — the 

self-righteousness  of  the  Pharisees  being  represented  by 

the  elder  son,  the  poor  sinner  by  the  prodigal  child. 

'  Kom.  ii.  16,  xvi.  25  ;  2  Tim.  ii.  8. 


1  70  THE  FOUR  WITNESSES. 

The  same  antithesis  we  again  meet  with  in  a  simiH- 
tude  or  narrative  of  our  Lord's,  recorded  by  St  Luke 
alone — that  of  the  Pharisee  and  the  publican  (xviii. 
9-14)  :  And  he  spahe  this  parable  unto  certain  which 

TRUSTED    IN    THEMSELVES    THAT    THEY    WERE    RIGHTEOUS, 

AND  DESPISED  OTHERS  :  Tiuo  7)1611  lueut  up  into  the  temple 
to  pray ;  the  one  a  Pharisee,  and  the  other  a  publican. 
The  Pharisee  stood  and  prayed  thus  with  himself:  God,  I 
thank  thee,  that  I  am  not  as  other  men  are,  extortioners, 
unjust,  adulterers,  or  even  as  this  publican.  I  fast  twice 
in  the  iveeh,  I  give  tithes  of  all  that  I  possess.  And  the 
publican,  standing  afar  off,  would  not  lift  up  so  much  as 
his  eyes  unto  heaven,  but  smote  upon  his  breast,  saying, 
God  be  merciful  to  me  a  sinner.  I  tell  you,  this  man 
went  doum  to  his  house  justified  rather  than  the  other : 
for  every  one  that  exalteth  himself  shall  be  abased:  and 
he  that  humbleth  himself  shall  be  exalted. 

Finally,  under  this  head  we  may  rank  that  most 
affecting  of  incidents,  recorded  by  St  Luke  alone,  of  the 
woman  that  was  a  sinner,  at  the  feet  of  Jesus  in  the 
house  of  the  Pharisee.  In  order  to  give  stronger  relief 
to  the  doctrine  involved  in  this  narrative,  let  us  put  it  in 
juxtaposition  with  a  similitude  which  St  Matthew,  in  liis 
turn,  alone  records.  The  fundamental  idea  in  both  is 
the  gratuitous  forgiveness  of  sins ;  but  the  characteristic 
difference  in  what  further  is  intended  to  be  taught  de- 
serves to  be  noticed. 

Matth.  xviii.  23-35.  Luke  vii.  36-50. 
Jesus  saith,  Therefore  is  the  And  one  of  the  Pharisees  de- 
kingdom  of  licavcn  likened  unto  a  sired  him  that  lie  would  cat  with 
certain  king,  which  would  take  ac-  him.  And  he  went  into  the  Pha- 
count  of  his  servants.  And  when  risee's  house,  and  sat  down  to 
he  had  begun  to  I'cckon,  one  was  meat.  And,  behold,  a  woman  in 
brought  unto  him,  which  owed  him  the  city,  which  was  a  sinner,  when 
ten  thousand  talents.      But  foras-  she  knew  that  Jesus  sat  at  meat 


ST  LUKE. 


171 


much  as  he  had  not  to  pay,  his 
lord  commanded  him  to  be  sold, 
and  his  Mite,  and  children,  and  all 
that  he  had,  and  payment  to  be 
made.  The  servant  therefore  fell 
down,  and  worshipped  him,  saying. 
Lord,  have  patience  with  me,  and 
I  will  pay  thee  all.  Then  the  lord 
of  that  servant  was  moved  with 
compassion,  and  loosed  him,  and 
forgave  him  the  debt.  But  the 
same  servant  went  out,  and  found 
one  of  his  fellow-servants,  which 
owed  him  an  hundred  pence :  and 
he  laid  hands  on  him,  and  took 
him  by  the  throat,  saying.  Pay  me 
that  thou  owest.  And  his  fellow- 
servant  fell  down  at  his  feet,  and 
besought  him,  saying,  Have  pa- 
tience with  me,  and  I  will  pay  thee 
all.  And  he  would  not :  but  went 
and  cast  him  into  prison,  till  he 
should  pay  the  debt.  So  when  his 
fellow-sen^ants  saw  what  was  done, 
they  were  very  sorry,  and  came 
and  told  unto  their  lord  all  that 
was  done.  Then  his  lord,  after 
that  he  had  called  him,  said  unto 
him,  0  thou  wicked  servant,  I  for- 
gave thee  all  that  debt,  because 
thou  desii-edst  me :  Shouldest  not 
thou  also  have  had  compassion  on 
thy  fellow- servant,  even  as  I  had 
pity  on  thee?  And  his  lord  was 
wroth,  and  delivered  him  to  the 
tormentors,  till  he  should  pay  all 
that  was  due  unto  him.  So  like- 
wise shall  my  heavenly  Father  do 
also  unto  you,  if  yc  from  your 
hearts  forgive  not  every  one  his 
brother  their  trespasses. 


in  the  Pharisee's  house,  brought  an 
alabaster  box  of  ointment,  and 
stood  at  his  fi^et  behind  him  weep- 
ing, and  began  to  wash  his  feet 
with  tears,  and  did  wipe  them 
with  the  hairs  of  her  head,  and 
kissed  his  feet,  and  anointed  them 
with  the  ointment.  Now  when 
the  Phai'isee  Avhich  had  bidden  him 
saw  it,  he  spake  within  himself, 
saying,  This  man,  if  he  were  a  pro- 
phet, would  have  known  who  and 
what  manner  of  woman  this  is  that 
toucheth  him :  for  she  is  a  sinner. 
And  Jesus  answering  said  unto 
him,  Simon,  I  have  somewhat  to 
say  unto  thee.  And  he  saith, 
Master,  say  on.  There  was  a  cer- 
tain creditor  which  had  two  debt- 
ors :  the  one  owed  Jive  hundred 
pence,  and  the  other  Jifti/.  And 
when  they  had  nothing  to  pay,  he 
frankly  forgave  them  both.  Tell 
me  therefore,  which  of  them  will 
love  him  most?  Simon  answered 
and  said,  I  suppose  that  he,  to 
whom  he  forgave  most.  And  he 
said  unto  him.  Thou  hast  rightly 
judged.  And  he  turned  to  the 
woman,  and  said  unto  Simon,  Seest 
thou  this  woman  ?  I  entered  into 
thine  house,  thou  gavest  me  no 
Avater  for  my  feet :  but  she  hath 
washed  my  feet  with  tears,  and 
wiped  them  with  the  hairs  of  her 
head.  Thou  gavest  me  no  kiss : 
but  this  woman,  since  the  time  I 
came  in,  hath  not  ceased  to  kiss 
my  feet.  My  head  with  oil  thou 
didst  not  anoint :  but  this  woman 
hath  anointed  my  feet  with  oint- 
ment. "Wherefore  I  say  unto  thee, 
Her  sins,  which  are  many,  arc  for- 
given ;  for  she  loved  much  :  but  to 
Avhom  little  is  forgiven,  the  same 
loveth  little.  And  he  said  unto 
her,  Thy  sins  are  forgiven.     And 


172  THE  FOUR  WITNESSES. 

they  that  sat  at  meat  with  liim 
began  to  say  within  themselves  : 
who  is  this  that  forgiveth  sins 
also  ?  And  he  said  to  the  woman, 
Thy  faith  hath  saved  thee  ;  go  in 
peace. 

The  reader  will  here  see  what  it  is  that,  in  general, 
these  two  narratives  have  in  common  with  each  other — 
the  capital  point  of  the  forgiveness  of  sins.  Yet  the 
several  doctrines  which  are  further  connected  with  that 
capital  point  in  these  two  different  Evangelists,  unequi- 
vocablj  harmonize  with  all  that  characteristically  distin- 
guishes them  otherwise.  The  similitude  in  St  Matthew 
exalts  our  Lord  as  king  and  judge  :  the  narrative  in  St 
Luke  as  the  searcher  of  men's  hearts.  The  similitude  in 
St  Matthew  points  to  the  amount  of  the  debt  remitted, 
together  with  the  immensity  of  the  sum  which  rendered 
payment  impossible  (ten  thousand  talents),  contrasted 
with  the  very  small  amount  of  the  debt  which  the  ser- 
vant himself  had  to  remit  to  his  fellow-servant ;  the  nar- 
rative in  St  Luke  points  to  the  readiness  of  the  creditor 
to  acquit  both  debts,  the  greater  and  the  less,  ih^five 
hundred  and  the  fifty  pence.  1\\  the  similitude  related 
by  St  Matthew,  the  two  servants  are  placed  over  and 
against  each  other  without  any  decided  characteristic 
difference  betwixt  them  ;  in  St  Luke,  on  the  contrary,  we 
again  find  a  sinner  contrasted  with  a  Pharisee.  The 
similitude  in  St  Matthew  represents  to  us  a  practical 
example  of  the  Christian's  prayer.  Forgive  us  our  tres- 
passes, as  we  forgive  them  that  trespass  against  us ;  the 
narrative  in  St  Luke  might,  so  to  speak,  have  for  its  title 
that  saying  of  St  Paul,  that  in  Jesus  Christ  nothing  is 
of  any  avail,  but  faith  2chich  worlceth  by  love  (Gal.  v.  6). 

It  is,  further,  one  of  the  peculiar  characteristics  of  St 


ST  LUKE.  173 

Paul,  that  the  development  of  evangelical  truth  ever  and 
anon  resolves  itself — ever  and  anon,  so  to  speak,  refreshes 
itself  in  the  ascription  of  glory  and  honour  to  God.  Thus 
not  only  does  the  conclusion  of  the  Epistle  to  the  Romans 
run  into  an  ascription  of  praise  (xvi.  27),  To  God  only 
wise,  be  glory  through  Jesus  Christ  for  ever,  Amen;  but 
diiFerent  divisions  or  paragraphs  of  that  same  Epistle  are 
wound  up  with  thanksgivings  to  God,  or  with  the  giving 
of  glory  to  God,  as  (vii.  25),  /  thanh  God  through  Jesus 
Christ  our  Lord,  and  (xi.  36),  For  of  hiin,  and  through 
him,  and  to  him,  are  all  things.  Nay,  in  the  very  midst 
of  a  line  of  argument,  according  as  the  nature  of  his 
subject  or  the  occasion  may  suggest,  we  often  meet  with 
such  ascriptions  of  praise,  as  (i.  25),  ivho  worshipped 
and  served  the  creature  more  than  the  Creator,  who  is 
BLESSED  FOR  EVER.  Amen  ;  and  (ix.  5),  of  whom  as 
concerning  the  flesh  Christ  came,  wlio  is  over  all  God 
blessed  for  ever,  Amen.  In  St  Paul's  doctrine  and 
Epistles,  the  end  and  the  crown  of  all  throughout  is  the 
glorifying  of  God.  For  all  the  promises  of  God  in  him 
are  yea,  and  in  him  Amen,  unto  the  glory  of  God  by 
us,  (2  Cor.  i.  20),  and  (iv.  15).  For  all  things  are  for 
your  sakes,  that  the  abundant  grace  might  through  the 
thanksgiving  of  many  redound  to  the  glory  op  God;  and 
(viii.  19),  this  grace,  which  is  administered  by  us  to  the 
GLORY  OP  THE  SAME  LoRD,  &c.  ;  as  in  Gal.  i.  5.  24,  Eph. 
i.  21,  1  Tim.  i.  17,  2  Tim.  iv.  18,  Heb.  xiii.  21.  Now, 
in  casting  our  eyes  over  the  four  Gospels,  we  find  that 
this  meets  us  again  in  a  strikingly  characteristic  manner, 
particularly,  in  that  of  St  Luke.  His  two  predecessors 
speak  in  passing  of  the  glorification  of  God  by  the  multi- 
tude when  they  saw  the  works  of  Jesus  (Matth.  ix.  18, 
XV.  31 ;  Mark  ii.  12) ;  but  it  is  only  St  Luke  who  super- 


174  THE  FOUR  WITNESSES. 

abounds  in  the  express  mention  of  that  glorification. 
Thus  not  only  in  relating  the  birth  of  Jesus  (ii.  20),  the 
shepherds  returned,  glorifying  and  praising  God  for 
all  the  things  that  they  had  heard  and  seen ;  and  in  the 
account  of  the  cure  of  the  paralytic,  who  was  let  down 
from  the  roof  (v.  25,  26),  And  immediately  he  rose  up 
before  them,  and  took  up  that  whereon  he  lay,  and  de- 
parted to  his  oivn  house,  glorifying  God.  And  they 
were  all  amazed,  and  they  glorified  God,  and  were 
filled  tuith  fear,  saying,  We  have  seen  strange  things 
to-day;  but  also  on  the  occasion  of  the  resurrection  of 
the  young  man  of  Nain  (vii.  1 6),  There  came  a  fear  on 
all:  and  they  glorified  God,  saying.  That  a  great  prophet 
has  risen  up  among  us;  and.  That  God  hath  visited  his 
people;  and  on  the  occasion  of  the  cure  of  the  woman 
who  was  bowed  together  (xiii.  13),  And  lie  laid  his 
hands  on  her :  and  immediately  she  was  made  straight, 
and  glorified  God.  Afterwards  at  the  healing  of  the 
two  lepers  (xvii.  15),  And  one  of  them,  ivhen  he  saw 
that  he  was  healed,  tu7med  bach,  and  ivith  a  loud  voice 
GLORIFIED  God  ;  and  when  the  eyes  of  the  blind  man  at 
Jericho  were  opened  (xviii.  43),  And  immediately  he 
received  his  sight,  and  folloived  him,  glorifying  God  ; 
and  all  the  people,  ivhen  they  saw  it,  gave  praise  unto 
God  ;  and  finally,  when  Jesus,  on  the  cross,  cried  with  a 
loud  voice,  and  gave  up  the  ghost  (xxiii.  47),  And  when 
the  centurion  saiu  what  tuas  done,  he  glorified  God, 
saying.  Certainly  this  luas  a  righteous  man. 

A  like  harmony  between  St  Paul  and  our  Evangehst 
discovers  itself  in  the  point  also  of  the  rejoicing  of  faith. 
We  find  the  Apostle  ever  and  anon  repeating  the  exhor- 
tation :  Rejoice  in  the  Lord  alway ;  and  again  I  say 
unto  you,  re.toice  (Phil.  iv.  4),  and  afterwards  throughout 


ST  LUKE.  175 

the  whole  of  this  Epistle,  and  several  times  elsewhere. 
The  words  joy,  rejoice,  he  glad,  are  in  none  of  the 
Gospels  found  so  frequently  employed  as  by  St  Luke, 
both  in  his  Gospel  and  in  the  book  of  the  Acts. 
The  birth  of  St  John  the  Baptist  w^as  to  give  joy  and 
gladness  to  his  father  and  to  many  (i.  14).  The  babe, 
St  John,  leapt  for  joy  in  his  mother's  womb  (ver.  41,  44). 
Mary's  spirit  rejoiced  in  God  her  Saviour  (ver.  47). 
Good  tidings  of  great  joy  were  brought  by  the  angel  to 
the  shepherds  of  Bethlehem  (ii.  10).  There  shall  he  joy 
in  heaven  over  one  sinner  that  repenteth  (xv.  7).  For 
joy  (xxiv.  41),  the  disciples  helieved  not  their  own  eyes 
when  Jesus  appeared  in  the  midst  of  them  after  his 
resurrection  ;  and  after  his  ascension  (xxiv.  52),  they 
returned  to  Jerusalem  luith  great  joy.  The  book  of  Acts 
likewise  makes  mention  of  this  joy  among  the  disciples 
and  believers  in  different  circumstances,  w^hether  of  pro- 
sperity or  of  persecution.!  We  are  far  from  finding  so 
frequent  a  recurrence  of  the  word  in  St  Matthew,  and  in 
St  Mark  it  hardly  occurs  at  all.  With  the  latter  every 
thing  of  the  kind  is  comprised  in  his  favourite  expression 
of  the  good  news? 

The  intimate  tie  between  the  Apostle  and  his  faithful 
companion,  unequivocally  shews  itself  even  in  the  pecuh- 
arities  of  style  and  language,  A  remarkable  effect  of  this  <!■  USl 
resemblance  is  found  in  the  conjecture  of  Grotius,  who 
attributes  to  St  Luke  the  Epistle  of  Paul  to  the.  Hebrews. 
But  this  only  by  the  way. 

One  more  highly  characteristic  peculiarity,  however,  of 
the  Apostle  St  Paul's,  and  not  without  its  echo  in  St 
Luke,  remains   yet  to   be   mentioned,   and  demands  a 

'  ii.  26,  45,  V.  41,  viii.  8,  .SO,  xii.  14,  xiii.  52,  xv.  .3,  xvi.  .^4,  xx.  4,  &c. 
-  P.  74. 


1  76  THE  FOUR  WITNESSES. 

moment's  observation — a  peculiarity  all  tlie  more  impor- 
tant, as  it  is  deeply  seated  in  tlie  soul  as  well  as  in  the 
doctrine  of  the  two  sacred  writers.  We  refer  to  St  Paul's 
well-known  predilection  for  the  number  three,  which  re- 
peatedly bears  even  ujDon  the  construction  of  his  sen- 
tences, and  forces  itself  on  our  notice  in  his  constantly 
tracing  back  all  doctrine  to  the  most  Holy  Trinity  of 
God,  Jesus  Christ,  and  the  Holy  Ghost  ;^  and  in  the  prac- 
tice of  the  Christian  life,  to  the  trinity  of  faith,  hope,  and 
charity.2  St  Luke,  too,  has  a  liking  for  this  number.  If 
he  any  where  deviates  from  the  strict  historical  sequence 
of  events,  it  is  perhaps  because  here  and  there  he  woidd 
give  a  triplet  of  examples  of  some  one  or  other  important 
action  or  cherished  doctrine.  Thus,  for  instance,  in  the. 
similitudes  intended  to  animate  to  believing  prayer,  he 
adds  a  third  to  the  two  adduced  by  St  Matthew : — 

Matth.  vii.  9,  10.  Luke  xi.  11,  12. 

Or  what  man   is  there  of  you,         If  aison  shall  ask  bread  of  any 
whom  if  his  son  ask  bread,    will    of  you  that  is  a  father,  will  he  give 
he  give  him  a  stone  ?    Or  if  he  ask    him  a  stone  ?  or  if  he  ask  a  fish, 
a  fish,  will  he  give  him  a  serpent  ?    will  he  for  a  fish  give  him  a  ser- 
pent ?    or  if  lie  shall  ask  an  egg, 
will  he  offer  him  a  scorpion  f 

After  the  similitude  of  the  lost  sheep,  to  which,  in  St 
Matthew  (xviii.  12-14),  the  wandering  sinner  restored  to 
favour  is  compared,  we  read  in  St  Luke  (xv.)  two  others 
to  the  like  eiFect,  though  with  striking  additional  embel- 
lishments,— the  lost  piece  of  silver,  and  the  prodigal  son. 

To  the  two  examples  recorded  by  St  Matthew,  of  what 
is  required  in  order  to  our  following  Jesus  every  where 
and  unconditionally,  St  Luke  adds  a  third  : — 

'  Rom.   i.   1-4,  v.  1-5,  viii.  9,   15,   xvi.  30;  1  Cor.  ii.   10-16,   xii.  3-6; 

2  Cor.  xiii.  13 ;  Eph.  iv.  4-6,  &c. 

^  1  Cor.  xiii.  13 ;  Rom.  v.  2-5  ;  1  Thess.  i.  3 ;  Hcb.  vi.  10-12,  &c. 


ST  LUKE. 


177 


Maith.  viii.  19-22. 
And  a  certain  scribe  came,  and 
said  unto  liim,  Master,  I  will  follow 
thee  whithersoever  thon  goest.  And 
Jesus  saith  unto  him,  The  foxes 
have  holes,  and  the  birds  of  the 
air  have  nests ;  but  the  Son  of 
man  hath  not  where  to  lay  his 
head.  And  another  of  his  disciples 
said  unto  him.  Lord,  sutfer  me  first 
to  go  and  bury  my  father.  But 
Jesus  said  unto  him.  Follow  me ; 
and  let  the  dead  bury  their  dead. 


Luke  ix.  57-62. 
And  it  came  to  pass,  that,  as 
they  went  in  the  way,  a  certain 
man  said  unto  him,  Lord,  I  will 
follow  thee  whithersoever  thou 
goest.  And  Jesus  said  unto  him, 
Foxes  have  holes,  and  birds  of  the 
air  have  nests  ;  but  the  Son  of  man 
hath  not  where  to  lay  his  head. 
And  he  said  unto  another.  Follow 
me.  But  he  said,  Lord,  suffer  me 
first  to  go  and  bury  my  father. 
Jesus  said  unto  him.  Let  the  dead 
buiy  their  dead :  but  go  thou  and 
preach  the  kingdom  of  God.  And 
anotlier  also  said^  Lord,  I  ic ill  fol- 
low thee;  but  let  me  first  go  bid  them 
farewell,  which  are  at  home  at  my 
house.  And  Jesus  said  unto  him, 
No  man,  having  put  his  hand  to  the 
plough,  and  looking  back,  is  fit  for 
the  kingdom  of  God. 


In  like  manner,  at  the  place  where,  in  St  Matthew,  the 
Lord  gives  two  examples  of  the  clifFerence  that  the  great 
day  of  his  coming  would  make  in  the  condition  of  per- 
sons most  resembling  each  other  externaUj,  St  Luke 
anew  adds  a  third. 

Matth.  xxiv.  40,  41.  Luke  xvii.  34-36. 

Then  shall  two  be  in  the  field  ;  /  tell  you,  in  that  night  there  shall 
the  one  shall  be  taken,  and  the  be  two  men  in  one  bed;  the  one  shall 
other  left.  Two  women  shall  be  be  taken,  and  the  other  shall  be  left. 
gi-inding  at  the  mill ;  the  one  shall  Two  women  shall  be  grinding  to- 
be  taken,  and  the  other  left.  gether ;    the  one  shall   be  taken, 

and  the  other  left.  Two  men  shall 
be  in  the  field ;  the  one  shall  be 
taken,  and  the  other  left. 

The  kindred  feelings  that  united  the  souls  of  St  Paul 
and  his  beloved  cotnpaniou  in  labour,  are  thus  made 
clear  to  us  from  more  than  one  leading  feature — more 
than  one  deep-seated  hannonj  subsisting  between  their 
writings.     But  it  is  not  only  with  respect  to  St  Paul, 

M 


178  THE  FOUlt  WITNESSES. 

but  with  respect  also  to  the  brethren  of  the  Church 
of  Christ  in  general,  that  the  pleasing  title  of  beloved 
may  be  applied  to  St  Luke  with  special  propriety.  It  is 
long  since  the  Fathers  of  the  Church  and  expositors  have 
been  of  opinion,  that  that  faithful  friend,  that  dutiful  ser- 
vant of  the  Gospel  and  physician,  St  Luke,  was  the  very 
person  sent  by  St  Paul,  along  with  Titus,  to  superintend 
the  collection  for  the  poor,  with  this  remarkable  recom- 
mendation (2  Cor.  viii.  18),  the  brother  luhose  praise  is 
in  the  gospel  throughout  all  the  churches.  Is  it  a  far- 
sought  idea,  if  with  this  characteristic  warmth  of  heart, 
and  amiability,  and  high  estimation  in  all  places,  we 
connect  the  observation,  that  nowhere  in  the  Gospels 
does  the  word  friend  (^/Xo?)  occur  so  frequently  as  in 
that  of  St  Luke  P  It  happens  more  than  once  among 
those  writers,  that  a  single  often-repeated  or  favourite 
word  from  their  pen,  betrays  as  it  were  the  deepest  thoughts 
and  affections  of  their  hearts.  Be  that  as  it  may,  the 
whole  tenor  of  his  two  compositions  makes  us  acquainted 
with  St  Luke  as  a  man  who  must  necessarily  have  main- 
tained intercourse,  and  lived  on  terms  of  friendly  inti- 
macy, with  a  great  many  believers  of  all  ages  and  condi- 
tions. This  was  just  what  enabled  him  to  collect  such  a 
number  of  details  as  are  contained  in  his  Gospel,  respect- 
ing what  happened,  previous  to  and  at  the  time  of  the 
Lord's  nativity,  at  Nazareth,  at  Bethlehem,  at  Jerusalem, 
as  harbingers  of  and  preparations  for  the  grand  advent  of 
salvation  in  Israel.  They  vjere  (he  says  in  his  introduc- 
tion) delwered  unto  Imn,  by  those  which  from  the  begin- 
ning luere  eyewitnesses,  and  ministers  of  the  luord. 

St  Luke,  we  have  already  remarked  in  general  terms, 

'  Luke  vii.  (>,  xi.  5-8,  xiv.  10,  12.  xv.  (!.  !i,  2(t,  xvi.  H,  xxi.  10,  xxiii.  12,  &c. 


ST  LUKE.  1  79 

was  a  Gentile  by  birth.  It  is,  however,  more  than  pro- 
bable, that  he  did  not  pass  immediately  from  paganism 
to  the  Christian  faith,  but  that,  as  most  commentators 
for  a  long  time  have  thought,  he  had  been  for  some  time 
before  a  Jewish  proselyte,  and  in  this  way  came  after- 
wards to  the  knowledge  of  the  Lord  Jesus  Christ.  His 
Gospel  accordingly  bears  internal  marks  of  this  peculi- 
arity. He  shews  a  familiar  acquaintance  with  the  coun- 
try, the  manners,  the  law,  and  the  institutions  of  Israel ; 
but  this  is  combined  with  such  an  affection  for  the  people 
of  Israel,  as  is  strikingly  brought  before  us  in  the  words 
of  St  Paid,  where  he  reminds  the  Gentile  converts  (Rom. 
ix.  4,  5),  that  to  the  Israelites  pertain  the  adoption,  and 
the  glory,  and  the  covenants,  and  the  giving  of  the  law, 
and  the  service  of  God,  and  the  promises,  and  the  fathers ; 
and  when  even  with  respect  to  their  state  of  unbelief  and 
obstinacy  for  a  time,  he  thus  exhorts  the  Gentiles  who 
had  believed  :  Boast  not  against  the  branches.  But  if  thou 
boast,  thou  bearest  not  the  root,  but  the  root  tliee.  As  con- 
cerning the  gospel,  they  are  enemies  for  your  sahes :  but 
as  touching  the  election,  they  are  beloved  for  the  father's' 
sakes  (Rom.  xi.  18,  28).  He  loves  the  Lord's  ancient 
people  with  the  love  of  the  centurion  in  his  own  Gospel 
(vii.  5),  a  love  flowing  not  from  oneness  of  origin  accord- 
ing to  the  flesh,  but  from  a  sentiment  of  gratitude  to- 
wards Israel,  because  of  his  being  grafted  by  grace  into 
their  olive-tree.  His  Gospel  bears  the  marks  of  this  feeling 
throughout.  If  on  any  occasion  Jesus  gave  the  name  of 
a  son  or  daughter  of  Abraham  to  a  believing  man  or 
woman  whom  he  had  benefited,  from  the  stock  of  Israel, 
we  find  that  St  Luke,  and  he  alone,  has  recorded  it. 
Thus  we  read  in  him  only  of  the  conversion  of  Zaccheus, 
intimated  by  the  Saviour  in  these  words  (xix.  9),  This 


180  THE  FOUR  WITNESSES. 

day  is  salvation  come  to  this  house,  forsomuch  as  he 
also  is  A  SON  OF  Abraham  ;  and  of  the  cure  of  the  woman 
who  was  bowed  together,  who  was  defended  against  the 
hypocritical  ruler  of  the  synagogue  by  these  words  ad- 
dressed to  him  by  our  Lord  (xiii.  16),  Ought  not  this 
woman,  being  a  daughter  of  Abraham,  whom  Satan 
hath  bound,  lo,  these  eighteen  years,  he  loosed  from  this 
bond  on  the  sabbath-day  ? 

It  has  been  remarked,  that  it  is  with  an  ardently 
heartfelt  interest  that  St  Luke  runs  into  that  multiplicity 
of  details  with  respect  to  the  law  of  Moses  and  the  na- 
tional constitution  of  Israel  in  general,  in  which,  from 
the  nature  of  his  plan,  the  commencement  of  his  Gospel 
particularly  abounds.  He  willingly  admits  into  his  share 
of  the  compilation  of  the  Gospels,  the  news  announced  by 
the  angel  with  respect  to  the  Baptist  (i.  16),  And  many 
of  the  children  of  Israel  shall  he  turn  to  the  Lord  their 
God;  as  well  as  the  exclamation  afterwards  of  Zacharias 
(v.  68),  Blessed  be  the  Lord  God  of  Israel  ;  the  annun- 
ciation to  Mary  of  the  kingdom  of  Jesus  (v.  32,  33),  The 
Lord  God  shall  give  wito  him  the  throne  of  his  father 
David  :  and  he  shall  i^eign  over  the  house  of  Jacob /or 
ever.  It  is  with  an  expression  of  respect  full  of  unction, 
that  he  places  before  us  the  exercise  of  the  priest's  ofl&ce 
in  the  temple,  and  the  prayers  of  the  whole  multitude  of 
people  during  the  time  of  incense  (v.  8-10).  Further,  it 
is  his  pen  alone  that  records  for  us  how,  on  the  eighth 
day,  the  law  of  circumcision,  and  after  the  days  of  purifi- 
cation were  over,  that  of  the  presentation  in  the  Temple, 
were  fulfilled  with  regard  to  the  infant  Jesus,  and  that 
too  by  an  exact  repetition  of  the  very  \vords  of  that 
institution  by  Moses  (ii.  22-24),  And  ichen  the  days  of 
her  jmrifi'Cation  according  to  the  law  of  Moses   ivere 


ST  1A1KE.  J  81 

accomplis/ied,  they  brought  him  to  Jerusalem,  to  present 
him  to  the  Lord ;  (cis  it  isturitten  in  the  law  of  the  Lord, 
Every  male  that  openeth  the  luomh  shall  be  called  holy  to 
the  Lord) ;  and  to  offer  a  sacrifice,  according  to  that 
which  is  said  in  the  law  of  the  Lord,  A  pair  of  turtle- 
doves, or  tvjo  young  pigeons. 

None  of  the  otlier  Evangelists  conducts  us,  as  St  Luke 
(that  proselyte  from  among  the  Gentiles)  does,  as  if  into 
the  midst  of  tlie  ancient  and  truly  Israelitish  hopes  which 
in  those  days  were  still  kept  alive  in  the  heart  of  a 
Simeon,  of  an  Anna,  and  others  (ii.  25,  28).  In  fine, 
none  presents  to  us  Jerusalem  as  the  centre,  from  which 
the  word  of  salvation  went  forth  for  all  nations,  so  often 
as  he  does  in  his  Gospel  (xxiv.  47),  and  afterwards  in  the 
Book  of  Acts,  in  several  instances. 

But  if  St  Luke,  in  harmony  with  the  Apostle  Paul 
(Rom.  iii.  1,  2,  and  elsewhere),  recognises  the  prior  claims 
of  the  Jews,  all  the  more  because  he  himself  does  not 
belong  by  birth  to  the  elect  people,  his  Gospel  neverthe- 
less nowise  spares  on  that  account  either  their  prejudices 
or  their  sins,  their  self-righteousness  or  their  national 
pride.  The  woes  (Gr.  hvai)  pronounced  in  St  Matthew 
on  the  perverseness  of  the  Pharisees,  and  which  are  not 
to  be  found  in  St  Mark,^  re-occur  in  St  Luke,  as  we  have 
said  already,  in  all  their  details. ^  His  Gospel,  quite  as 
much  as  St  Matthew's,^  testifies  against  the  utter  vanity 
of  trusting  to  mere  descent  from  Abraham  according  to 
the  flesh.  He  prefers,  however  (with  the  delicacy  becom- 
ing a  Christian  of  Greek  or  Syrian  descent),  confounding 
the  infidelity  and  obstinacy  of  Israel  by  the  example  of 
one  or  other  Samaritan,  rather  than  by  that  of  a  Roman, 

'  p.  84.  ^  P.  164. 

»  Matth.  iii.  9;  Lulvc  iii.  8;  Matth.  viii.  10;  Lulce  vii.  9. 


182  THE  FOUR  WITNESSES. 

or  especially  a  Greek,  We  find,  also,  the  Samaritans  pre- 
sented to  us  under  a  rather  favourable  aspect  by  St  Luke, 
as  we  shall  see  hereafter. 

With  respect  to  Jerusalem,  how  deeply  soever  the 
ancient  mother  city  lay  at  his  heart,  least  of  all  does  he 
forget  to  record  the  judgment  pronounced  upon  her.  We 
find  it,  on  the  contrary,  repeatedly  occurring ;  yet  no- 
where in  so  touching  a  tone  of  sadness  and  tenderness  as 
with  him.  0  Jerusalem,  Jerusalem !  how  often  would  I 
have  gathered  thy  children,  &c.,  we  read  in  St  Luke  just 
as  we  do  in  St  Matthew  ;i  yet  in  the  former  alone  we 
have  also  another  very  striking  saying  of  the  Saviour  to 
the  guilty  city,  wliich  yet  was  too  much  loved  to  be  dis- 
owned for  ever.  It  was  uttered  on  his  entering  it  on  the 
ass's  colt ;  the  Pharisees  being  sore  displeased.  In  St 
Matthew  we  are  reminded  of  those  words  of  Scripture  : 
Out  of  the  mouths  of  hahes  and  sucklings  thou  hast 
ordained  praise  (xxi.  15,  16).  But  St  Luke  preserves 
for  us  what  follows  (xix.  40-44)  :  And  he  ansivered  and 
said  unto  them,  I  tell  you  that,  if  tJiese  should  hold  their 
peace,  the  very  stones  would  cry  out.  And  ivhen  he  was 
come  near,  he  beheld  the  city,  and  wept  over  it,  saying. 
If  thou  hadst  bwum,  even  thou,  in  this  thy  day,  the  things 
that  belong  to  thy  peace!  but  now  they  are  hid  from  thine 
eyes.  For  the  days  luill  come  upon  thee,  that  thine 
enemies  shall  cast  a  trench  about  thee,  and  compass  thee 
round,  and  keep  thee  in  on  every  side,  and  shall  lay  thee 

'  With  eacli  of  them,  however,  as  before,  in  a  different  place  and  connexion. 
In  St  Mattliew,  to  wit,  at  the  close  of  the  woes  pronounced  upon  the  Pharisees 
Cxxiii.)  ;  in  St  Luke,  evidently  according  to  tlie  chronological  order,  as  suggested 
by  tlie  message  sent  to  Herod  (xiii.  33),  it  cannot  he  that  a  prophet  perish  out 
of  Jerusalem.  On  this  there  immediately  follows  (v.  34,  35),  the  exclamation, 
O  Jerusalem,  Jerusalem,  thou  that  killest  the  prophets,  and  stonest 
THEM  THAT  ARE  SENT  UNTO  THEE  ;  how  often  wovhJ  I  have  gathered  thy  chil- 
dren together!  &c. 


ST  LUKE.  183 

even  tvith  the  ground,  and  thy  children  within  thee ;  and 
they  shall  not  leave  on  thee  one  stone  upon  another; 
because  thou  hneiuest  not  the  time  of  thy  visitation. 
There  is  yet  a  third  lamentation  over  the  city  of  the 
sanctuary,  which  occurs  in  St  Luke  alone.  On  his  way 
to  Golgotha,  Jesus  bears  his  cross.  And,  as  we  read  in 
our  Evangelist  (xxiii.  27-31),  there  followed  him  a  great 
company  of  people,  and  of  women,  which  also  beivailed 
and  lamented  him.  But  Jesus  turning  unto  them  said, 
Daughters  of  Jerusalem,  weep  not  for  me,  hut  weep  for 
yourselves,  and  for  your  children.  For,  behold,  the  days 
are  coming,  in  the  which  they  shall  say,  Blessed  are  the 
barren,  and  the  wombs  that  never  bai^e,  and  the  paps 
which  never  gave  such.  Then  shall  they  begin  to  say  to 
the  mountains.  Fall  on  us ;  and  to  the  hills,  Cover  us. 
For  if  they  do  these  things  in  a  green  tree,  what  shall  be 
done  in  the  dry  ?  Finally,  it  is  St  Luke  who,  in  addition 
to  the  detailed  prophecy  of  the  destruction  of  Jerusalem, 
given  by  all  the  three  synojDtical  Evangelists,^  records 
the  hint  that  was  given  of  the  restoration  that  she  might 
one  day  expect.  In  his  Gospel  alone,  we  read  in  the 
prediction  uttered  by  Jesus  on  the  mount  of  Olives,  these 
significant  words  (xxi,  24),  And  they  shall  fall  by  tlie 
edge  of  the  sword,  and  shall  be  led  away  captive  into  all 
nations :  and  Jerusalem  shall  be  trodden  dovm  of  the 
Gentiles,  until  the  times  of  the  Gentiles  be  fulfilled. 
Thus,  even  in  recording  the  judgments  impending  over 
Judea  and  its  capital,  the  author  of  this  Gospel  invari- 
ably shews  himself  the  friend  of  Judah  and  Jerusalem, 
a  true  servant  and  worshipper  of  Israel's  God.  Yet  no 
more  does  he  forget  the  blessings  in  reserve  for  the  Gen- 
tiles.   Is  God  the  God  of  the  Jews  only  f    Is  he  not  also 

'  Mattli.  xxiv.,  Mark  xiii.,  Luke  xxi. 


184  THE  FOUR  WITNESSES. 

of  the  Gentiles  ?     Yes,  of  the  Gentiles  also  !   thus  writes 

the  apostle  to  the  Gentiles  (Rom.  iii.  28).     Such,  too,  is 

the  spirit,  aud  such  is  the  leaning  shewn  bj  St  Luke  in 

writing  his  Gospel.     There  we  find  Simeon's  outburst  of 

praise  recorded  with  peculiar  fitness  (ii.  32),  A  light  to 

lighten  the  Gentiles,  and  the  glory  of  thy  people  Israel ! 

And  that  not  to  Israel  alone,  but  to  all  who  are  come  of 

Adam,   the   Son   of  God  became  kin,   in  taking  man's 

nature  upon  him,  is  signified  at  once  in  his  genealogy,  as 

it  runs  in  St  Luke  (iii.  23-28),  not,  as  according  to  his 

predecessor  (Matth.  i.  1),  up  to  David  and  Abraham,  but 

up  to  Adam  himself    Again,  we  find  that  St  Luke  alone 

records  the  powerful  discourse  in  which  our  Saviour,  by 

adducing  two  striking  examples  from  the  Scriptures  of 

the  Old  Testament,  places  on  the  foreground  the  grace 

shewn  to  the  Gentiles,  jea,   even   to  the   passing  over 

of  Israel,  (iv.  25-27)  :  But  I  tell  you  of  a  ti^uth,  many 

luidotus  were  in  Israel  in  the  days  of  Elias,  when  the 

heaven  ivas  shut  up  three  years  and  six  months,  when 

great  famine  was  throughout  all  the  land;  but  unto  none 

of  them  2vas  Elias  sent,   save  unto  Sarepta,  a  city  of 

Sidon,  unto  a  woman  that  ivas  a  widow.     And  many 

lepers  vjere  in  Israel  in  the  time  of  E Use  us  the  prophet ; 

and  none  of  thetn  was  cleansed,   saving  Naaman  the 

Syrian.     Moreover,  is  not  almost  the  whole  book  of  the 

Acts  a  glorification  of  the  grace  made  known,  not  only  to 

Israel,  but  also  to  all  nations  far  and  wide  1  presenting 

anew  an  historical  exposition  of  that  passage  in  St  Paul 

(Rom.  XV.  8-10),  where  he  says.  Now  I  say  that  Jesus 

Christ  was  a  minister  of  the  ciecumcision  for  the  truth 

of  God,  to  confirm  the  promises  made  unto  the  fathers  : 

and  that  the  Gentiles  might  glorify  God  for  his  mercy. 

Such   is  the  fundamental  idea  that  runs   through  all 


ST  LUKE.  185 

the  writings  of  our  Evangelist.  In  St  Matthew  we 
are  told  of  the  Saviour  witnessing  of  himself  (xx.  28), 
that  the  Son  of  man  came  not  to  he  ministered  unto,  hut 
to  MINISTER.!  In  St  Luke,  the  work,  nay,  the  whole  soul 
of  Jesus,  reveals  itself  in  that  one  expression  of  the  dis- 
course in  the  house  of  the  centurion  (Acts  x.  38),  ivho 
went  ahoiit  doing  good.  The  Epistle  to  the  Hebrews 
represents  him  to  us  as  the  merciful  and  compassionate 
high  priest  (iv.  15),  We  have  not  an  high  priest  which 
cannot  he  touched  with  the  feeling  of  our  infirmities ;  hut 
was  in  all  points  tempted  like  as  we  are,  yet  vnthout  sin. 
Such  precisely  is  the  priestly  compassion  which  every 
where  meets  us  in  the  Gospel  of  St  Luke. 

But  to  do  mercy,  to  exercise  compassion,  to  hring 
healing,  are  there  any  ideas  more  akin  than  these  to  the 
title  of  Physician  of  Israel  \  ^  Most  characteristically, 
therefore,  have  we  the  Saviom*  presented  to  us  as  such 
in  the  Gospel  of  the  beloved  physician.  No  doubt,  in 
the  other  Gospels  also,  we  have  persons  afflicted  with 
maladies  of  soul  and  body,  the  needy,  the  feeble,  the 
poor,  the  wretched,  going  to  Jesus,  and  whom  He  seeks, 
whom  He  calls  to  him,  whom  He  draws  to  him.  But 
nowhere  else  do  we  find  so  7ich  a  diversity,  such  an  abun- 
dant fulness  of  cures  administered  to  the  needy,  as  here. 
Let  us  look  into  the  cases  of  these  objects  of  the  deepest 
compassion  of  Jesus,  as  they  are  brought  before  us  in  St 
Luke,  in  some  of  their  details. 

We  have  already  seen  sufficiently,  in  how  particular  a 
manner  the  sick,  and  their  maladies  and  cures,  are  intro- 
duced in  this  Gospel.^  Turning  our  view,  then,  from  the 
ailments  of  the  body,  to  sin,  that  great  malady  of  the 
soul,  we  find  recovery  from  that  malady  also  glorified  in 

•  Comp.  p.  U,  15.  ^  Exofl.  xv.  26.  '  Page  146. 


186  THE  FOUR  WITNESSES. 

St  Luke,  in  his  record  of  the  most  striking  examples. 
None  of  the  other  Gospels  has  pictured  to  us  the  work  of 
repentance  and  forgiveness  with  an  equal  degree  of  depth 
and  fulness.  In  his  we  have  the  affecting  pictui'e, 
already  referred  to,  of  the  penitent  woman  in  the  house 
of  the  Pharisee,  as,  with  the  love  and  gratitude  arising 
from  faith  in  his  grace,  she  not  only  anointed  the  feet  of 
Jesus  with  costly  perfume,  but  bathed  them  with  her 
tears,  and  dried  them  with  the  hairs  of  her  head.  There, 
and  only  there,  do  we  find  the  saying  of  the  distinguished 
Apostle  recorded,  on  the  occasion  of  the  miraculous 
di'aught  of  fislies  (v.  8),  Depar^t  from  me ;  for  I  am  a 
sinful  man,  0  Lord.  In  his  Gospel  alone  we  read  the 
confession  and  the  prayer  of  the  malefactor  on  the  cross 
(xxiii.  39-42),  Lord,  remember  me  ivhen  thou  comest 
into  thyhingdom;  and  the  compassionate  Saviour's  reply, 
To-day  shalt  thou  he  with  me  in  paradise.  There  we 
have  the  first  beginnings  of  remorse,  and  of  sorrowing 
unto  repentance  in  the  multitudes,  who,  after  having  been 
present  at  the  crucifixion  (xxiii.  48),  smote  their  hi^easts 
as  they  returned  from  Golgotha.  In  connexion  wdth  this 
striking  detail,  we  find  recorded  in  the  Book  of  the  Acts, 
the  serious  question  put  by  those  who  were  pricked  in 
their  hearts  on  the  day  of  Pentecost  (ii.  37),  Men  and 
brethren,  vjhat  shall  ive  do  ?  and  the  answer  given  to  it 
by  God's  ambassadors  :  Repent,  and  he  baptized  every  one 
of  you  in  the  name  of  Jesus  Christ  for  the  remission  of 
sins.  In  that  second  book  of  our  Evangelist  there  may 
further  be  classed  in  the  same  category,  the  conversion  of  .(p^ 
a  great  company  of  once  bitterly  hostile  priests  (vi.  7), 
the  conversion  of  the  persecuting  Saul  (ix.  i.  19),  and 
the  conversion  of  the  jailer  when  at  the  point  of  com- 
mitting self-miu'der  (xvi.  25-33). 


ST  LUKE.  187 

AVitli  sinners,  publicans  also  are  associated  in  the 
Gospels.  AVe  have  seen  how  St  Matthew  makes  himself 
known  to  us,  as  an  example  of  the  grace  of  God  accorded 
to  a  publican.  But  in  St  Luke  examples  of  this  are 
multiplied.  In  him,  besides  the  Apostle  who  received 
his  call  while  at  the  receipt  of  custom  at  Capernaum,  we 
have  the  chief  among  the  publicans  of  Jericho,  Zaccheus 
(xix.  1-10).  In  his  Gospel,  likewise,  we  read  expressly 
and  exclusively  (iii.  12),  how  the  publicans  came  to  John 
the  Baptist,  saying  :  Mastei%  what  shall  we  do  ?  In 
his  Gospel,  finally,  we  have  the  parable  of  the  pub- 
lican and  his  afiecting  prayer,  God  he  merciful  to  me 
a  sinner. 

The  Samaritan  too,  so  despised  in  Israel,  finds  in  St 
Luke's  Gospel  more  than  one  occasion  of  being  intro- 
duced in  a  heart-touching  manner.  Here  alone  we  find 
recorded  (xvii.  12,  18),  the  healing  of  the  ten  lepers,  of 
whom  one  alone  turned  back,  and  with  a  loud  voice 
glorified  God,  and  fell  down  on  his  face  at  the  feet  of 
Jesus,  giving  him  thanks;  and  he  luas  a  Samaritan. 
Here  alone,  likewise,  is  there  preserved  for  us  (x.  30-37) 
the  parable  of  the  Samaritan  who  shewed  the  deepest 
compassion  towards  his  Israelite  neighbour,  bound  up  his 
wounds,  poured  wine  and  oil  upon  them,  and  provided 
for  their  complete  cure.  In  the  Acts,  also,  we  meet  with 
Sama,ria  placed  by  St  Luke  next  to  Judea,  in  the  com- 
mand given  to  the  disciples  that  they  should  preach  the 
Gospel  to  the  uttermost  parts  of  the  earth  (i.  8).  Soon 
after  we  find  there  (viii.  5-25),  the  preaching  of  Christ 
and  the  gift  of  the  Holy  Ghost  extended  to  Samaria  and 
many  of  its  villages,  notwithstanding  their  exclusion  at 
an  earlier  period,  as  recorded  by  St  Matthew.  ^ 

'  P.  47. 


188  THE  FOUR  WITNESSES. 

But  there  is  jet  another  sort  of  men,  not  like  the 
Samaritans,  despised  bj  a  single  nation  only,  but  little 
respected  bj  the  world  in  general,  whom  nevertheless  the 
Saviour  treated  with  special  regard.  The  first  benedic- 
tion in  his  sermon  on  the  Mount,  was  pronounced  on 
these  :  Blessed  are  the  poor.  Now  there  is  abundant 
mention  of  the  poor  in  St  Luke,  and  his  mention  of  them 
is  deeply  significant.  He  it  is  who  has  preserved  for  us 
in  his  Gospel  that  Lazarus,  in  whom  we  behold  the 
image  of  the  most  deplorable,  and  yet  also  of  the  most 
blessed  poverty,  as  contrasted  wdtli  the  miserable  rich 
man  (xvi,  19-31). — Nowhere  do  we  read  so  often  of 
almsgiving  to  the  poor  as  in  St  Luke,  particularly  in  the 
Acts.^ — In  the  parable  of  those  who  were  invited  to  the 
marriage-feast  of  the  king's  son,  which  St  Matthew  also 
has  recorded  (xxii.  2-14),  St  Luke  alone  gives  this 
detail,  forming  a  leading  featm'e  in  the  picture  (xiv.  21), 
Go  out  quickly  into  the  streets  and  lanes  of  the  city,  and 
bring  in  hither  the  poor,  and  the  maimed,  and  the 
HALT,  AND  THE  BLIND  ;  this,  too,  in  councxion  with  the 
immediately  preceding  warning  given  by  Jesus  at  the 
chief  Pharisee's  table  (v.  12-14),  Then  said  he  also  to 
him  that  bade  him,  When  thou  mahest  a  dinner  or  supper, 
call  not  thy  friends,  nor  thy  brethren,  neither  thy  kins- 
men, nor  thy  lich  neighbow^s ;  lest  they  also  bid  thee 
again,  and  a  recompense  be  made  thee.  But  when  thou 
makest  a  feast,  call  the  poor,  the  maimed,  the  lame, 
THE  BLIND  :  and  thou  shalt  be  blessed ;  for  they  cannot 
recompense  thee:  for  thou  shalt  be  recompensed  at  the 
resurrection  of  the  just.  But  also  it  is  St  Luke  who, 
with  respect  to  poverty,  at  least  in  the  things  of  this 
life,  beyond  all  others  gives  prominence  in  characteristic 

'  Acts  iii.  1  ;  ix.  .^6 ;  x.  2,  4,  31  ;  xxiv.  17. 


RT  LUKE.  18.9 

details  to  the  manner  in  which  he  who  exhorted  to 
these  things,  even  the  Lord  Jesus  Christ,  though  he  were 
rich,  yet  for  our  sakes  became  poor}  To  him  we  are 
chieflj,  though  not  altogether  indebted,  for  what  we 
know  of  the  lowly  condition  of  Joseph  and  Mary,  which, 
if  not  poor,  at  least  bordered  on  poverty.  Among  the 
circumstances  attending  the  birth  of  our  Lord  at  Beth- 
lehem, recorded  in  detail  by  St  Luke  alone,  we  find  this 
(ii.  7)  :  that  Mary  brought  forth  her  first-born  son,  and 
wrapt  him  in  siuaddling  clothes,  and  laid  him  in  a 
manger ;  because  there  was  no  room  for  them  in  the  inn. 
From  St  Matthew,  as  well  as  St  Luke,  we  learn,  that  the 
Son  of  man  had  not  where  to  lay  his  head ;  yet  there  is 
a  characteristic  difference  between  these  two  Evangehsts 
when  they  come  to  speak  of  the  manner  in  which  oiu- 
Lord's  necessities  on  this  earth  were  provided  for.  St 
Matthew  sets  him  before  us,  denuded  indeed  of  this 
world's  wealth,  but  rich  in  power,  and  receiving  the 
tribute-money  from  the  fish,  which  appeared  with  it  at 
his  command  (xvii.  27)  :  St  Luke  represents  to  us  the 
human  consequences  of  this  poverty,  when  the  Lord  con- 
descended to  be  ministered  unto  of  their  substance  by 
certain  godly  and  grateful  women  who  followed  him 
(viii.  3). 

Women,  the  weaker  sex,  whose  part  and  influence  in 
religion  were  destined  first  to  be  rightly  seen  under  the 
New  Testament  economy — women  have  their  diligence 
and  God-glorifying  love  recorded  and  particularized  more 
by  St  Luke  than  by  any  other  of  the  sacred  writers. 
At  the  first  opening  of  his  Gospel,  we  find,  next  to  the 
SON  of  Aaron,  the  daughter  of  Aaron,  his  wife,  men- 
tioned with  commendation  (i.  5)  ;   nay,  soon   after,   we 

'  2  Cor.  viii.  0. 


190  THE  FOUR  WITNESSES. 

find  Elizabeth  speaking  from  the  impulse  of  her  faith, 
while  Zacharias  was  still  dumb  in  consequence  of  his 
unbelief  (v.  20  and  41).  The  mother  herself  of  our  Lord 
we  never  should  have  known  in  the  days  of  her  miracu- 
lous conception,  and  of  the  birth  and  infancy  of  her 
divine  Son  (i.  ii.),  from  any  other  Gospel,  in  such  ampli- 
tude of  detail,  as  from  St  Luke's.  He  alone  brings  her 
before  us,  after  our  Lord's  resurrection  and  ascension 
(Acts  i.  14)  :  These  all  continued  with  one  accord  in 
prayer  and  supplication,  with  the  women,  and  Mary  the 
mother  of  Jesus,  and  with  his  brethren.  St  Luke  makes 
us  acquainted  with  the  women  who  followed  our  Lord 
under  the  cross  and  to  the  tomb,  long  before  that  time, 
by  name,  and  with  many  interesting  circumstances.  He 
places  them,  as  if  they  were  a  sort  of  female  apostles, 
next  to  the  chosen  disciples  (viii.  1,  2,  3)  :  And  the 
twelve  were  with  him,  and  certain  women,  ivhich  had 
been  healed  of  evil  spirits  and  infirmities,  Mary  called 
Magdalene,  out  of  whom  went  seven  devils,  and  Joanna 
the  viife  of  Chuza,  Herod's  steward,  and  Susanna,  and 
many  others,  which  ministered  unto  him  of  their  sub- 
stance. To  St  Luke  we  owe  our  acquaintance  with 
Martha  and  Mary,  the  one  in  the  zeal  of  her  much 
service,  the  other  at  the  feet  of  Jesus  (x.  38-42)  ;  just 
such  as  we  afterwards  find  them  again  with  their  brother 
Lazarus,  at  Bethany,  in  the  Gospel  of  St  John  (xi). 
Among  all  the  sinners  who  find  mercy  and  salvation  in 
Jesus,  where  is  there  an  example  to  be  compared  with  the 
woman  that  was  a  sinner,  as  we  have  already  contemplated 
her  under  more  than  one  point  of  view  in  St  Luke  1  The 
daughters  of  Zion,  who  bewailed  our  Lord  on  the  way  to 
Golgotha,  are  mentioned  only  by  St  Luke  (xxiii.  27,  29). 
In  the  Acts,  it  is  not  the  least  part,  in  point  of  multipli- 


ST  LUKE.  191 

city  and  importance,  that  is  given  to  what  he  has  to  say 
of  luomen.  As  the  objects  of  the  persecuting  zeal  of 
Saul,  he  distinguishes  men  and  women  (ix.  2) ;  as  be- 
lievers baptized  by  Philip  the  Evangelist  at  Samaria,  he 
mentions  women  as  well  as  men  (viii.  12)  ;  as  he  pro- 
ceeds with  his  narrative,  he  mentions  by  name  Tabitha 
of  Joppa,  full  of  good  ivorks  and  alms  deeds,  and  her 
being  raised  from  the  dead  by  St  Peter  (ix.  36-42)  ; 
afterwards  at  Jerusalem  (xii.  12-15),  Mary,  the  sister  of 
Barnabas,  and  mother  of  John  Mark,  in  whose  house  the 
Church  met  for  mutual  prayer,  at  the  time  of  the  perse- 
cution du'ected  against  James  and  Peter  ;  and  the  damsel 
named  Rhoda,  who  with  such  a  natural  feeling  of  glad- 
ness ran  in  to  announce  the  delivered  ajDOstle,  before  she 
had  opened  the  door  ;  afterwards  the  mother  of  Timothy 
at  Derbe  (xvi,  1)  ;  then  as  the  first  convert  made  in 
Europe,  Lydia,  the  seller  of  purple,  whose  heart  the  Lord 
opened,  that  she  attended  unto  the  things  which  were 
spoken  by  Paul  (xvi.  14)  ;  later  still,  among  the  small 
number  of  those  who  were  led  to  the  faith  at  Athens,  a 
woman  of  the  name  of  Damaris  (xvii.  34)  ;  then  the 
excellent  PrisciUa,  wife  of  Aquila,  to  whom  ApoUos,  who 
was  mighty  in  the  Scriptures,  was  indebted  for  a  more 
perfect  knowledge  of  the  way  of  God  in  the  Gospel 
(xviii.  2,  26),  and  whom  St  Paul  had  to  thank  for  the 
services  of  the  most  faithful  friendship,  given  even  at  the 
risk  of  his  life  (Rom.  xvi.  3,  4)  ;  finally,  at  Cesarea,  the 
four  daughters  of  Philip,  who  prophesied  (xxi.  8). 

Among  the  women  whom  St  Luke  so  particularly 
mentions,  the  luidows  occupy  the  foremost  place.  Widows 
are  most  particularly  presented  to  us  in  the  pages  of  this 
Evangelist  in  an  affecting  connexion  with  the  service  of 
God  and  of  the  Church  of  Christ.     Do  we  not  find  the 


192  THE  FOUR  WITNESSES. 

image  traced  bj  St  Paul  of  a  widow  ivho  is  a  widoiu 
indeed,  one,  to  wit,  that  trusteth  in  God,  and  continueth 
in  supplications  and  prayers  night  and  day  (1  Tim.  v.  5), 
in  Anna,  the  daughter  of  Phanuel,  who  being  a  widow  of 
about  fourscore  and  four  years,  which  departed  not  from 
the  temple,  but  served  God  with  fastings  and  prayers 
night  and  day — she  also  being  mentioned  by  St  Luke 
alone.  In  St  Luke  (iv.  25,  26)  our  Lord  reminds  the 
people  of  Nazareth,  that  many  tvidotvs  were  in  Israel  in 
the  days  of  Elias,  when  the  heaven  was  shut  tip  three 
years  and  six  months,  when  great  famine  luas  throughout 
all  the  land ;  and  how  that  unto  none  of  them  was  Elias 
sent,  save  unto  Sai^epta,  a  city  of  Sidon,  unto  a  woman 
THAT  WAS  A  WIDOW.  A  ividoiu  in  the  parable  of  the 
unjust  judge,  a  parable  recorded  by  St  Luke  alone  (xviii. 
1-8),  is  proposed  as  an  example  of  that  continual  prayer 
in  which  God's  elect  ought  to  be  ever  occupied  while 
waiting  for  the  great  day  of  their  Lord.  The  young  man 
who  was  restored  to  life  by  Jesus  near  Nain,  was  the  son 
of  a  uidoiu  (vii.  11-16). 

The  good  deed  done  to  this  hxst-mentioned  widow, 
whose  tears  were  dried  by  a  single  word  from  our  Lord, 
when  he  delivered  her  son  to  her  (v.  15),  suggests  to  us 
another  class  of  persons,  to  whom,  as  by  predilection,  his 
mercies  were  displayed  with  peculiar  lustre,  namely,  only 
children.  In  what,  is  related  of  the  restoration  to  life  of 
the  daughter  of  Jairus,  we  have  it  remarked  in  St  Luke, 
and  in  St  Luke  alone,  that  she  was  an  only  daughter 
(viii.  42).  In  like  manner,  in  the  account  of  the  cure  of 
the  lunatic  child,  we  read  only  in  St  Luke  how  feelingly 
the  father,  in  his  prayer  to  Jesus,  emphatically  pleads 
this  circumstance  (ix.  38)  :  Master,  I  beseech  thee,  look 
upon  my  son,  for  he  is  mine  only  child. 


ST  LUKi-:.  193 

To  the  class  of  tlic  liclpless  belong  also  children. 
Cliildrcn  to  our  Lord  ^Yerc  welcome  and  precions.  We 
know  what  he  said  of  them,  as  recorded  bj  all  the  three 
synoptical  Evangelists :  Suffer  little  children  to  come 
unto  me  ;i  and  at  another  place  :  Except  ye  he  converted, 
and  become  as  little  children,  ye  shall  not  enter  into  the 
kingdom  of  heaven.'^  St  Luke,  however,  has  recorded 
some  still  more  touching  particulars  with  respect  to 
childhood.  In  his  Gospel  we  have,  first  of  all,  John  the 
Baptist,  who,  while  still  in  his  mother's  womb,  leapt  for 
joy  at  the  approach  of  his  Lord  (i.  44) ;  and  with  regard 
to  whom,  soon  after  the  singular  circumstances  attending 
his  circumcision,  many  were  led  to  say.  What  manner  of 
child  shall  this  hef  (i.  GG).  But  he  exhibits  the  Lord 
Jesus  himself  when  a  child,  as  no  other  Evangelist  has 
done.  He  alone  brings  us  acquainted  with  Jesus  when 
he  was  twelve  years  old,  sitting  in  the  midst  of  the 
doctors  in  the  temple,  making  them  astonished  at  his 
wisdom,  and  anon  returning  to  be  subject  to  his  parents 
at  Nazareth  (ii.  40-52).  There  is  something  remarkable 
in  the  whole  human  growth  and  development  of  the  holy 
child,  as  indicated  by  our  eminently  historical  Evangelist. 
We  have  represented  here  in  regular  succession  :  the  fruit 
of  Mary's  luomb  highly  blessed  (i.  42) — a  babe  (Gr. 
^pecjio'i)  lying  in  a  manger  (ii.  12,  2G) — circumcised 
anon  on  the  eighth  day  (v.  21) — thereafter  as  a  child 
(Gr.  iraihiov)  brought  into  the  temple,  and  taken  up  by 
Simeon  in  his  arms  (v.  27) — later  still  (v.  40,  43,  52), 
increased  in  wisdom  and  stature,  and  in  favour  with 
God  and  man,  as  a  youth  (Gr.  irah) ;  and,  finally,  at 

'  ^[iittli.  xlx.  U,  Mark  x.  13,  Luke  xviii.  15. 
2  Mattli.  xviii,  3,  Mark  x.  15,  Luke  xviii.  IT. 

N 


1.94  THE  FOUn  WITNESSES. 

tlie  age  of  thirty  years  (iii.  23),  as  full-grown  man  (Gr, 
dv^p)  (Acts.  ii.  22,  xvii.  21). 

Thus,  then,  have  we  presented  to  ns,  in  this  our  third 
Gospel,  in  a  way  altogether  peculiar  to  it,  the  helpless, 
the  poor,  the  despised,  the  weak,  the  wretched,  and 
sinners,  gathered  round  Jesus,  the  compassionate  Saviour, 
received  by  him,  called  to  him ;  nay,  we  see  himself 
repeatedly,  according  to  the  depths  of  the  riches  and  the 
strength  of  his  divine  love,  identified,  as  it  w^ere,  with  all 
that  is  weak,  and  poor,  and  despised.^  Is  there  not  an 
admirable  fitness  and  consistency  in  the  Gospel  of  tender- 
heartedness  and  compassion,  being  also  emphatically  the 
Gospel  of  prayer  f  Mercy  and  prayer,  supplication  and 
compassion,  are  kindred  and  mutually  corresponding 
ideas.  And  so,  in  point  of  fact,  it  is  in  our  Evangelist 
Luke.  As  the  Epistles  of  Paul  abound  in  urgent  calls 
to  perseverance  in  supplication  and  prayer ;  so,  too,  are 
the  writings  of  the  Evangelist,  v»-ho  was  his  companion  in 
labour,  in  the  impressive  examples  he  records.  His 
Gospel  opens  at  once  with  an  instance  of  answered  prayer, 
(i.  13),  Fear  not,  Zacliarias ;  for  thy  prayer  is  heard. 
Anon  we  have  the  aged  prophetess  brought  before  us, 
serving  God  in  the  temple  luith  j^rayers  night  and  day 
(ii.  37).  Just  before,  we  have  Simeon's  prayer  (ii.  29), 
Lord,  noiu  lettest  thou  thy  servant  depart  in  peace !  As 
for  the  similitudes  recorded  in  this  Gospel,  to  prompt  to 
believing,  importunate  prayer,  we  have  already  had 
before  us  that  of  the  son,  to  whom  his  father  would  not 
assuredly  give  a  stone,  a  serpent,  or  a  scorpion,  on  his 

'  Here  we  -svoukl  again  refer  to  2  Cor.  ^iii.  9  ;  to  wbich  may  be  added  2  Cor. 
xiii.  4,  Pliil.  ii.  5-8. 


ST  LUKE.  195 

asking  for  bread,  or  a  fisli,  or  an  egg.  In  the  other  simili- 
tude employed  for  the  same  purpose,  that  of  the  friend 
awakening  his  friend  at  midnight  to  ask  for  bread,  there 
is  one  further  trait  which  well  deserves  being  noticed ;  it 
is,  that  he  does  not  ask  for  the  loaves  merely  for  himself, 
but  for  the  benefit  of  a  tliird  party,  to  whom  he  was 
called  upon  to  exercise  hospitality  (xi.  5,  6) — a  par- 
ticular which  seems  to  hint,  that  in  prayer  to  God  we 
should  be  mindful  of  the  communion  of  the  saints.  In 
another  similitude,  the  necessity  and  the  advantage  of 
an  unbounded  and  importunate  perseverance  in  prayer 
are  inculcated  (xviii.  i.  8).  In  Gethsemane,  the  exhorta- 
tion to  pjray  that  we  enter  not  into  temptation,  occurs  twice 
in  St  Luke,  and  in  St  Luke  alone  (xxii.  40-46).  After- 
wards at  Golgotha,  we  have  the  prayer  of  the  thief  on 
the  cross,  brief  and  expressive,  like  that  of  the  publican 
in  the  parable.  But  it  is  chiefly  in  the  Book  of  the  Acts 
that  we  find  numerous  recorded  instances  of  supplica- 
tion and  prayer,  by  persons  very  different  from  each 
other,  and  placed  in  very  different  circumstances  ;  the 
prayers  of  the  Apostles  at  their  meetings,  between  the 
day  of  the  ascension  and  that  of  Pentecost  (i.  14,  24,  25) ; 
the  prayers  in  common  of  the  first  believers  in  Jerusalem 
(ii.  42) ;  a  prayer  heard  and  answered  immediately,  amid 
the  oppressions  endured  by  the  Apostles  in  the  Gospel 
testimony  (iv.  24-31)  ;  the  prayer  of  Stephen  at  the 
time  of  his  martyrdom,  for  his  own  soul  and  for  the 
conversion  of  his  murderers  (vii.  59,  60) ;  and  when 
prayer  was  answered  in  the  conversion  of  Paid — eon- 
version  intimated  by  our  Lord  himself  to  a  disciple  at 
Damascus,  by  that  one  most  comprehensive  expression  : 
Behold!  he  prayeth  (ix.  11)  ; — then  Tabitha  restored  to 
life  on  Peter  kneeling  down  and  praying  at  her  side  (ix. 


196  THE  FOITJI  AVITNESSES. 

11);  the  assiduous  prayers  of  Cornelius  the  centurion,  heard 
in  so  glorious  a  manner  (x.  2,  4)  ;  the  prayers  offered  up 
for  St  Peter  ^vliile  he  lay  in  prison,  looking  for  death, 
and  answered  while  he  was  asleep  (xii.  5-11) ;  the 
prayers  of  the  Clnu'ch  met  at  Antioch,  soon  followed 
by  an  explicit  command  from  the  Holy  Ghost  (xiii. 
1-4)  ;  St  Paul's  prayers  on  his  taking  leave  of  his 
friends  at  Miletus  (xx.  36) — at  Tyre  (xxi.  5),  with  men, 
w^omen,  and  children,  made  on  their  knees,  and  in 
common,  &c. 

But  it  is  not  only  the  disciples,  it  is  also  their  Lord 
and  Master  himself,  whom  St  Luke  in  his  Gospel  sets 
before  us,  in  striking  circumstances,  and  with  glorious 
results,  as  iwaying.  This  we  no  doubt  find  in  St  Mark 
and  St  Matthew  also,  though  in  the  latter  we  have  more 
of  prayer  addressed  to  Jesus  than  of  the  prayers  of  Jesus 
brought  before  us ;  but  in  Luke  the  instances  are  more 
frequent,  and  are  found  in  a  connexion,  and  followed  by 
effects  altogether  of  a  peculiar  kind.  Thus  when  Jesus 
was  baptized,  when  the  heaven  was  opened  and  the 
Holy  Ghost  descended,  St  Luke  alone  (iii.  21)  records 
that  this  took  place  u^nU  Jesus  trayed.  Before  relating 
the  cures  performed  on  many  tliat  were  sick,  St  Luke  in 
a  few  short  words  notes,  that  Jesus  w'ltlidren)  himself 
into  tlie  liiklerness,  and  prayed  (v.  15-17).  Before  the 
solemn  calling  of  the  Apostles,  according  to  tlie  same 
Evangelist  (vi.  13),  our  Lord  went  into  a  mountain  to 
pray,  and  continued  all  nigld  in  prayer  to  God  (v.  12). 
Tliat  most  weighty  question  put  by  Jesus  to  his  disciples. 
Whom  say  the  peojjle  that  I  am  f  and  again,  But  whom 
say  ye  that  I  am?  and  St  Peter's  answer,  The  Christ 
of  God,  are  in  tlie  Gospel  before  us  shortly  preceded 
\f\ih.  prayer  (ix.  18,  19).     Peculiar  emphasis  is  laid  on 


ST  LUKE.  197 

the  praylnrj  of  the  Lord  Jesus,  in  the  account  of  his 
transfiguration  on  the  mount,  ever  again  in  St  Luke 
(ix.  28,  29)  :  And  it  came  to  pass  about  an  eiglit  days 
after  these  sailings,  he  tooh  Peter  and  John  and  James, 
and  went  np  into  a  mountain  to  pray.  And  as  he 
PRAYED,  the  fashion  of  his  countenance  was  altered,  and 
his  raiment  ivas  white  and  r/listerim/.  But  what  gives 
us  yet  a  deeper  insight  into  the  nature  of  our  Lord's 
praying,  is  the  following  passage  in  St  Luke  (xxii,  31, 
32)  :  Simon,  Simon,  said  our  Lord  to  Peter  at  the 
Paschal  supper  on  the  night  preceding  his  passion, 
behold,  Satan  hath  desired  to  have  you,  that  he  may  sift 
you  as  luheat ;  but  I  haye  prayed  for  thee,  that  thy 
FAITH  FAIL  NOT.  Tliis  was  the  intercessory  prayer  of 
the  compassionate  High  Priest,  of  whom  it  stands 
Avritten,  that  he  ever  liveth  to  male  intercession  for  his 
people  (Heb.  vii.  25,  Rom.  viii.  34).  The  prayer  of  our 
Saviour  in  Gethsemane,  when  exceeding  sorrowful  even 
unto  death,  is  recorded  by  all  the  three  synoptical  Evan- 
gelists ;  but  St  Luke  alone  adds  the  details  of  his  agony, 
his  praying  yet  more  earnestly,  and  his  bloody  sweat 
(xxii.  43,  44).  St  Luke  has  preserved  three  of  our 
Lord's  seven  sayings  on  the  cross,  and  two  of  these  are 
prayers  to  God  :  Father,  forgive  them;  for  they  Inow  not 
what  they  do  (xxiii.  34) :  and  (46),  Father,  into  thy  hands 
I  commend  my  Spirit. 

Now,  when  we  would  comprise  in  one  idea  all  these 
leading  features  of  our  third  Gospel — all  these  several 
elements  that  go  to  compose  it — what  do  we  find  ?  Is 
it  true  that  the  distinctive  character  of  the  facts  and 
doctrines  collected  by  St  Luke  is,  that  tliey,  in  the  most 
marked  and  proioundly  interesting  manner,   place  over 


198  THE  FOUR  WITNESSES. 

against  the  depths  of  man's  siiimhiess,  -wretchedness, 
weakness,  and  poverty,  in  strong  relief,  mercy,  compas- 
sion, charity,  salvation,  prayer,  and  answers  to  prayer, 
faith,  grace,  and  joy '? — then  know  we  no  word  that  is 
better  fitted  to  convey  an  impression  of  all  this,  than 
f  unction.  The  Gospel  of  the  beloved  physician  and 
Evangelist,  the  fellow-labourer  of  St  Paul,  is  emphatically 
a  Gospel  full  of  unction.  But  that  very  word  involves  a 
new  suggestion  with  respect  to  the  harmonies  to  be  found 
among  these  writings.      Unction.,  according  to  the  writers 

V  of  the  Old  Testament,  but  still  more  according  to  those 

V  of  the  New,  proceeds  from  the  Holy  Ghost.^  Now,  one 
of  the  grand  characteristic  features  of  St  Luke's  evan- 
gelical history,  appears  precisely  in  his  mentioning,  more 
or  less  directly,  in  a  variety  of  ways,  and  in  an  ahnost 
unbroken  sequence,  the  Holy  Ghost  and  his  gifts,  opera- 
tions, and  divine  personality.  The  very  first  scene 
opened  to  us  in  his  Gospel,  points  us  to  the  Iloli/  Spirit. 
The  promise  made  to  Zacharias  and  to  Elizabeth  is 
accompanied  with  this  glorious  specialty  (i.  15),  He  shall 
be  great  in  the  sight  of  the  Lord,  ami  shall  drink  neither 
wine  nor  strong  drink ;  and  he  shall  he  filled  with  the 
Holy  Ghost,  even  from  his  mother's  tvomh.'^  We  find 
immediately  after,  in  the  Gospel  of  St  Luke,  the  literal 
accomplishment  of  this  prediction  in  the  imposing  yet 
very  simple  circumstance  (i.  41-44),  that  the  babe  John 
leapt  for  joy  under  his  mother's  heart  at  the  approacli 
of  her  who  was  already  the  mother  of  the  Lord  (v.  43). 
To  the  latter — to  her  Avho  was  blessed  amono;  women — the 
sublime  mystery  of  the  Saviour's  conception  had  already 
been  announced,  then,  with  a  fidness  which  was  not  re- 

'  Isa.  L\i.  1,  John  il.  20,  27,  and  clscAvliero. 
*  Compare  Ephcs.  v.  18. 


ST  LUKE.  199 

quired  in  the  message  of  the  angel  to  Joseph,  as  recorded 
bj  St  Matthew  (i.  20,  21),  in  St  Luke  (i.  35),  The  Holy 
Ghost  shall  come  upon  thee,  and  the  power  of  the  Highest 
shall  overshadow  thee :  therefore  also  that  holy  thing  that 
shall  be  born  of  thee  shall  be  called  the  Son  of  God.  There- 
after Elizabeth,  Marj,  and  Zacharias,  being  filled  luith 
the  Holy  Ghost,  spoke  and  sang  as  inspired  by  Ilim 
(41,  4b",  G7).  Later  still,  we  find  mention  there  made 
of  the  aged  Simeon  (ii.  25,  26),  that  the  Holy  Ghost 
was  upon  him,  and  how  it  was  revealed  to  him  by  the 
Holy  Ghost,  that  he  should  not  see  death  before  he  had 
seen  the  Lord's  Christ,  and  how  also  he  came  by  the 
Spirit  (v.  27)  into  the  Temple,  just  as  the  parents  of  the 
child  Jesus  had  brought  liim  there  to  do  unto  him  after 
the  custom  of  the  law.  On  the  occasion  of  our  Lord's 
being  baptized  in  the  Jordan,  as  well  as  upon  that  of  his 
retiring  immediately  after  into  the  wilderness,  again  it  is 
St  Luke  who  lays  an  emphasis  on  that  name  of  the 
Holy  Ghost,  and  who  explains  more  fully  his  descent 
as  a  dove  (Matth.  iii.  16,  Mark  i.  10),  by  adding,  in  a 
bodily  shape  (iii.  22,  and  iv.  1).  What,  in  the  encou- 
ragement to  prayer,  is  called  in  St  Matthew  (vii.  11)  good 
gifts,  is  in  St  Luke  (xi.  13)  specifically  defined  as  the  Holy 
Ghost.  But  it  is  chiefly  in  the  Book  of  the  Acts  that  we 
find  reference  made  and  glory  ascribed  to  the  Holy  Ghost, 
in  such  a  multiplicity  of  circmnstances  of  all  sorts,  that  it 
is  not  without  reason  that  some  have  called  it  the  Gospel 
of  the  Holy  Ghost.  In  fact,  the  Spirit  is  spoken  of  at  its 
very  commencement  as  the  living  medium,  too,  of  com- 
munion between  our  Lord  and  his  disciples  (i.  2)  :  He 
through  the  Holy  Ghost  had  given  commandments  unto 
the  apostles  luhoni  he  had  chosen.  Fortliwith  we  find  in 
that  highly  important  Book  the  outpouring  of  the  Holy 


200  THE  FOUR  WITNESSES. 

Ghost,  first  at  Jerusalem,  and  among  the  first  disciples 
(cliap.  ii.) ;  after  that  at  Samaria,  by  the  imposition  of 
the  hands  of  the  Apostles  (viii.  15,  16);  then  at  Cesarea, 
in  a  Gentile  family,  and  on  Gentiles  (x.  xi.)  In  more 
than  one  passage  of  that  same  book,  tlie  Spirit  is  repre- 
sented to  us  in  his  divine  jjersonality.  It  is  tlie  Spirit 
Avho  commanded  Philip  to  go  near  and  join  himself  to 
the  chariot  of  the  Ethiopian  while  reading  the  prophet 
Esaias  (viii.  29),  and  M'ho  again  caught  him  away  (v.  39). 
It  was  the  same  Sjnrit  who  in  a  like  personal  manner 
intimated  to  St  Peter,  that  he  nnist  follow  to  the  house 
of  Cornelius  the  messengers  who  had  been  sent  from  it 
(x.  19,  20),  The  Spirit  said  unto  him,  Behold,  three  men 
seoh  tJiee.  Arise,  therefore,  and  get  thee  down,  and  go 
with  them,  doubting  notJiing :  for  I  have  sent  them.  And 
subsequently  to  that,  at  Antioch,  where  the  Church,  with 
its  prophets  and  teachers,  prayed  and  fasted  (xiii.  1,  2), 
^ue  hear  the  ffoh/  Ghost  saying,  Separate  me  Bar- 
nabas ami  Saul  for  the  work  luhereunto  I  have  called 
them.  The  Old  Testament  writings,  in  fine,  are  several 
times  quoted  there  as  the  sayings  of  the  Holy  Ghost 
(i.  1(5):  This  scripture  must  needs  have  been  fulfilled, 
which  the  Holy  Ghost  by  the  mouth  of  David  spake 
before,  &c. ;  and  (xxviii.  25),  Well  spake  the  Holy 
Ghost  by  Esaias  the  prophet  unto  our  fathers.  Compare 
also  the  Epistle  to  the  Hebrews  (iii.  7,  x.  15,  ix.  8). 

Connected  also  with  this  frequent  mention  of  the  Holy 
Ghost,  is  the  representing  of  Jesus  definitely  as  the 
Anointed  {Messias,  Gimst),  which  again  is  characteristic 
of  both  these  books.  Thus,  for  example,  in  the  annun- 
ciation made  by  the  angels  at  Bethlehem  (ii.  11),  Unto 
you  is  horn  a  Saviour,  v.'hich  is  Christ  the  Lord ;   and. 


ST  LUKE.  201 

anon,  when  the  promise  to  Simeon  is  spoken  of  (ii.  26), 
that  lie  iihould  not  see  death,  before  lie  had  seen  the 
Lords  Christ;  and  in  the  discourse  to  the  family  of  Cor- 
nelius (Acts  X.  38)  :  Ye  bioiv,  how  God  anointed  Jesus 
of  Nazareth  with  the  Holy  Ghost  and  with  power. 
Nay,  it  may  be  said  that  the  whole  essence  of  our  third 
Gospel  will  be  found  concentrated  in  that  passage  of 
Isaiah  (Ixi.  1,  2),  which  portrays  the  mission  of  the 
Anointed  One  in  some  most  striking  particulars.  We 
find  this  passage  quoted  by  St  Luke  alone,  as  it  was 
read  in  the  book  of  that  prophet  by  Jesus,  in  the  syna- 
gogue at  Nazareth,  and  applied  to  himself  (iv.  16-21)  : 
And  he  came  to  Nazareth,  ivhere  he  had  been  brought  vp: 
and,  as  his  custom  luas,  he  luent  into  the  synagogue  on  the 
sabbath-dag,  and  stood  up  for  to  read.  And  there  was 
delivered  unto  him  the  booh  of  the  prophet  Esaias.  And 
when  he  had  opened  the  booh,  he  found  the  place  where  it 
was  written.  The  Spirit  of  the  Lord  is  upon  me,  because 
he  hath  anointed  me  to  preach  the  gospel  to  the  poor ; 
he  hatli  sent  me  to  heal  the  brohen-hearted,  to  preach 
deliverance  to  the  captives,  and  recovering  of  sight  to  the 
blind,  to  set  at  liberty  them  that  are  bruised,  to  preach 
the  acceptable  year  of  the  Lord.  And  he  closed  the  booh, 
and  lie  gave  it  again  to  the  minisler,  and  sat  down.  And 
the  eyes  of  all  them  that  luere  in  the  synagogue  were 
fastened  on  him.  And  he  began  to  say  unto  them,  This 
day  is  this  scripture  fuljiUed  in  your  ears. 

Here  we  have  alike  in  the  prophecy  and  in  the  Gospel, 
the  Saviour  set  before  us  in  the  riches  of  his  mercy.  A 
prophecy  of  the  same  prophet  Isaiah  has  been  recorded 
by  St  Matthew,  who  places  it  where  he  relates  tho 
coming  of  Jesus  to  Capernaum,  situate  by  the  seaside, 
on  the  confines  of  Zebulon  and  Naplitali  (iv.  14,  16)  : 


202  THE  FOUR  WITNESSES. 

That  it  mi(/ht  be  fuIfiUed  winch  was  spoken  by  Esaias,  the 
prophet,  saying,  The  land  of  Zabulon,  and  the  land  of 
Nephthalim,  by  the  way  of  the  sea,  beyond  Jordan, 
Galilee  of  the  Gentiles;  the  people  which  sat  in  darlmess 
saw  great  light;  and  to  them  tvhich  sat  in  the  region  and 
shadow  of  death  light  is  spining  iq?. 

One  sees  at  a  glance  the  cliaracteristic  clifFcrence 
between  the  two  Gospels  and  the  two  prophecies,  which 
seem  respectively  to  symbolize  them.  In  St  IMatthew  it 
is  the  prophecy  of  the  great  light,  in  St  Luke  that  of 
the  unction  by  the  Holy  Ghost. 

Tims,  then,  with  regard  to  the  manner  in  v/hich  our 
Saviour's  person  is  represented  to  us,  we  find  in  the 
three  Gospels  that  we  have  hitherto  examined,  Jesus 
invariably  the  same  as  Israel's  Messiah,  the  Son  of  God 
made  man,  the  Saviour  of  sinners ;  but  in  St  Matthew 
we  behold  him  more  on  the  side  of  his  prophetic-royal 
grandeur — in  St  Luke  more  on  that  of  his  unction  as 
high  priest — while  in  St  Mark,  the  reality  of  his  human 
nature  stands  most  prominently  forward. 

We  shall  now  close  our  observations  on  St  Luke  with 
a  succinct  notice  of  the  relation  in  which  his  Gospel 
stands  to  its  two  predecessors,  and  especially  to  that  of 
St  Matthew.  In  order  to  this,  we  shall  first  glance  at 
certain  particulars  exclusively  belonging  to  one  of  the 
two  ;  next,  at  the  facts  equally  recorded  by  both,  some- 
times until  the  same  details,  sometimes  ivith  a  difference 
in  the  details,  but  this  difference  in  perfect  harmony  with 
the  several  individual  characteristics  to  which  we  have 
already  directed  the  reader's  attention  in  our  analysis,  as 
far  as  we  have  carried  it,  of  the  three  first  Gospels. 

As  to  the  facts  that  are  recorded  by  one  and  omitted 
by  the  other,  we  find,  for  example,  the  adoration  of  the 


ST  LUKE.  203 

wise  men  of  the  East  related  by  St  Mattliew  (ii.),  but 
not  repeated  by  St  Luke.  It  is  because  St  Matthew, 
in  proving  the  fnlfihuent  of  the  prophecies,  necessarily 
behoved  to  mention  that  homage  (foretold  by  the  prophets) 
as  offered  to  the  king  of  Israel  by  the  Gentiles  (Ps.  Ixxii). 
To  compensate  for  this,  St  Luke  gives  us  all  those  inci- 
dents in  the  history  of  the  childhood  of  Jesus  which 
occurred  in  the  interior  of  the  Temple,  and  of  the  families 
of  Joseph  and  Mary,  and  of  Zacharias  and  Elizabeth.  St 
Matthew  (xiv.  22,  23)  relates  our  Lord's  Avalking  upon 
the  sea,  an  incident  omitted  by  St  Luke,  who  records,  on 
the  other  hand,  the  miraculous  draught  of  fishes  by  the 
ship  of  St  Peter  (y.  1-11).  This,  because  it  is  St 
Matthew's  gi'and  object  to  exhibit  the  greatness  of  Him 
who  makes  a  path  for  his  feet  in  the  great  waters ;  whereas 
St  Luke's  grand  object  was  to  exhibit  i\\Q  mercy,  and  the 
riches  of  the  goodness  of  the  same  Saviour-God,  who 
puts  forth  his  power  in  doing  good,  and  conferring  bene- 
fits on  his  people.  Such  is  the  key  which  every  where 
accounts  for  the  differences  between  St  Matthew  and  St 
Luke,  in  so  far  as  the  one  omits  what  the  other  mentions. 
But  in  the  greater  number  of  cases  they  both  record 
the  same  facts  in  their  grand  features;  and  then  they 
often  so  agree  in  the  details  to  the  very  letter,  that  one 
clearly  perceives  that  St  Luke  has  simply  followed  St 
Matthew's  Gospel  as  it  lay  before  him.  Sometimes,  on 
the  other  hand,  the  details  are  very  differently  given  by 
the  two  Evangelists  ;  that  is  to  say,  the  one  mentions 
particidarly  a  detail  altogether  omitted  by  the  other. 
And  in  this  last  case  the  mention  and  the  omission  alike 
are  still  found  in  the  most  perfect  harmony  with  the  plan 
and  the  ciiaracter  of  the  two  Evangelists,  as  we  have 
observed  these  in  the  preceding  pages. 


204 


THE  FOUR  AVITNESSES. 


Let  US  take  a  few  examples  of  a  perfect,  or  almost  per- 
fect, literal  harmony  between  these  two  Gospels : — 


Mattii.  iii.  7-10. 
But  when  he  saw  many  of  the 
Pharisees  and  Sadducees  come  to 
his  baptism,  lie  said  uuto  tlicni, 
0  generation  of  Tipci's,  who  liatli 
warned  you  to  flee  from  the  wratli 
to  come?  Bring  forth  therefore 
fruits  meet  for  repentance :  and 
think  not  to  say  within  yourselves, 
We  liave  ABuvnAit  to  our  father : 
for  I  say  unto  you,  that  God  is 
able  of  these  stones  to  raise  up 
children  unto  ArsRAii^ui.  And  now 
also  the  axe  is  laid  unto  the  root 
of  the  tree :  therefore  every  tree 
which  bringeth  not  forth  good 
fruit,  is  hewn  down,  and  cast  into 
the  tire. 

And  at  another  place  : 

Mattii.  xi.  21-23. 
"Woe  unto  thee,  Chorazin !  woe 
tinto  thee,  Bethsaida!  for  if  the 
mighty  works,  which  were  done  in 
j'ou,  had  been  done  in  Tyre  and 
Sidon,  they  would  have  repented 
long  ago  in  sackcloth  and  ashes. 
But  I  say  uuto  you,  It  shall  be 
more  tolerable  for  Tyre  and  Sidon 
at  the  day  of  judgment,  tliiin  for 
you.  And  thou,  Capernaum,  Avhich 
art  exalted  unto  lieaven,  shalt  be 
brought  doAvn  to  hell. 


Luke  iii.  7-9. 
Then  said  he  to  the  multitude 
that  came  forth  to  be  baptized  of 
him,  0  generation  of  vipers,  who 
hath  warned  you  to  flee  from  the 
wrath  to  come  ?  Bring  forth  there- 
fore fruits  Avorthy  of  repentance, 
and  begin  not  to  say  witliin  your- 
selves. We  have  Abrahaji  to  our 
father :  for  I  say  unto  you.  That 
God  is  able  of  these  stones  to  raise 
up  children  unto  ABitAiiAii.  And 
now  also  the  axe  is  laid  unto  the 
root  of  the  trees  :  every  tree  there- 
fore which  bringeth  not  forth  good 
fruit  is  \\c\\\\  down,  and  cast  into 
the  fire. 


Luke  x.  13-16. 
Woe  unto  thee,  Chorazin  !  woe 
unto  thee,  Bethsaida !  for  if  the 
mighty  works  had  been  done  in 
Tyre  and  Sidon,  which  have  been 
done  in  you,  they  had  a  great  Avhile 
ago  repented,  sittuuj  in  sackcloth 
and  ashes.  But  it  shall  be  more 
tolerable  for  Tyre  and  Sidon  at  the 
judgment,  than  for  you.  And  thou, 
Capernaum,  which  art  exalted  to 
heaven,  shalt  be  tliru&t  down  to 
hell. 


And  yet  at  another  place  : 


Mattii.  xii.  39-45. 
But  he  answered  and  said  unto 
them,  An  evil  and  "adulterous  gene- 
ration soekcth  after  a  sign  ;  and 
there  shall  no  sign  be  given  to  it, 
but  the  sign  of  the  prophet  Jonas : 
for  as  Jonas  was  three  days  and 
three  nifjhts  in  the  ichale's  hclly ;  so 


Luke  xi.  29-32,  and  24-26. 

And  ivhen  the  people  icere  gather^ 
ed  thick  together^  he  began  to  say, 
This  is  an  evil  generation :  they 
seek  a  sign ;  and  there  shall  no 
sign  be  given  it,  but  the  sign  of 
Jonas  the  prophet.  For  as  Jonas 
teas  a  sign  unto  the  Ninevites,  sO 


ST  LUKE. 


205 


shiill  the  Son  of  man  he  three  days 
and  three  nifjhts  in  the  heart  of  the 
earth.  The  men  of  Nincvcli  shall  rise 
Injiulgment  with  this  generation,  and 
shall  condemn  it :  because  thej^  re  ■ 
pented  at  the  preaching  of  Jonas ; 
and,  behold,  a  greater  than  Jonas  is 
here.  The  queen  of  the  south  shall 
rise  np  in  the  judgment  Avith  this 
generation,  and  shall  condemn  it  : 
for  she  came  from  the  uttermost 
parts  of  the  earth  to  hear  the  wis- 
dom of  Solomon ;  and,  behold,  a 
greater  than  Solomon  is  here. 
AVIicn  the  unclean  spirit  is  gone 
out  of  a  man,  he  walkcth  througli 
dry  places,  seeking  rest,  and  fiudeth 
none.  Then  he  saith,  I  will  return 
into  my  house  from  whence  I  came 
out ;  and  Avlien  he  is  come,  he 
findeth  it  empty,  swept,  and  gar- 
nished. Then  goeth  he,  and  taketh 
with  himself  seven  other  spirits 
more  Avicked  than  himself,  and  they 
enter  in  and  dwell  there :  and  the 
last  state  of  that  man  is  worse 
than  the  first.  Even  so  shall  it  be 
also  ttnfo  this  icicked  ge7ieration. 


shall  also  the  So)i  of  man  be  to  this 
fjencration.  The  queen  of  the  south 
shall  rise  up  in  the  judgment  with 
the  men  of  this  generation,  and 
condemn  them  :  for  she  came  from 
the  utmost  parts  of  the  earth  to  hear 
the  wisdom  of  Solomon  ;  and,  bc- 
liold,  a  greater  than  Solomon  is 
here.  The  men  of  Nineve  shall  rise 
up  in  the  judgment  with  this  gene  • 
ration,  and  shall  condemn  it :  for 
they  repented  at  the  preaching  of 
Jonas  ;  and,  behold,  a  greater  than 
Jonas  is  here.  2-1.  When  the  un- 
clean spirit  is  gone  out  of  a  man, 
he  Avalketh  through  dry  places, 
seeking  rest ;  and  finding  none,  he 
saith,  I  will  return  unto  my  house 
whence  I  came  out.  And  when  he 
cometh,  he  findeth  it  swept  and 
garnished.  Then  goeth  he,  and 
taketh  to  him  seven  other  spirits 
more  wicked  than  himself;  and 
they  enter  in,  and  dwell  there  :  and 
the  last  state  of  that  man  is  worse 
than  the  first. 


Let  us  next  take  an  instance  of  one  and  the  same  fact 
related  botli  by  St  ]^>Iattliew  and  St  Luke ;  but  by  the 
former  in  a  general  ^Yay  and  in  its  main  featm*es,  by  the 
latter  with  characteristic  details. 


^Iatth.  viii.  5. 
And  Avhen  Jesus  was  entered 
into  Capernaum,  there  came  unto 
him  a  centurion,  beseeching  him. 
C.  And  saying.  Lord,  my  servant 
lieth  at  home  sick  of  the  7?«/.sy, 
grievously  tormented. 


Luke  vii.  L 
Now  ichcn  he  had  ended  all  his 
sayinr/s  in  the  audience  of  the  2)eo2)le, 
he  entered  into  Capernaum.  2. 
And  a  certain  centurion's  servant, 
ivho  was  dear  unto  him,  was  sick, 
and  ready  to  die.  3.  And  aaIicu 
he  heard  of  Jesus,  he  sent  unto 
him  the  elders  of  the  Jews,  be- 
seeching him  that  he  would  come 
and  heal  his  servant,  4.  And 
when  they  came  to  Jesus,  they  be- 


206 


THE  FOUR  WITNESSES?. 


7.  And  Jesus  saith  unto  him,  I 
■will  come  and  lieal  him.  8.  The 
centurion  answered  and  said  unto 
him,  Lord,  I  am  not  worthy  that 
thou  shouklest  come  under  my  roof : 


but  speak  the  M-ord  only,  and  my 
servant  shall  be  healed. 

9.  For  I  am  a  man  under  autho- 
rity, having  soldiers  under  me : 
and  I  say  to  this  man.  Go,  and  he 
goeth  ;  and  to  another,  Come,  and 
he  cometh  ;  and  to  my  servant,  Do 
this,  and  he  doeth  it. 

10,  When  Jesus  heard  it,  ho 
marvelled,  and  said  to  them  that 
followed,  Verily  I  say  unto  you,  I 
have  not  found  so  great  faith,  no, 
not  in  Israel.  11.  And  I  say 
unto  you,  that  many  shall  come 
from  the  cast  and  Avest,  and 
shall  sit  down  with  Abraham,  and 
Isaac,  and  Jacob,  in  the  kingdom 
of  heaven.  12.  But  the  children 
of  the  kingdom  shall  be  cast  out 
into  outer  darkness  :  there  shall  be 
weeping  and  gnashing  of  teeth. 

13.  And  Jesus  said  unto  the 
centurion,  Go  thy  way;  and  as  thou 
hast  believed,  so  be  it  done  unto 
thee.  And  his  servant  was  healed 
in  the  selfsame  hour. 


sought  him  instantly,  saying,  That 
he  was  worthy  for  whom  ho  should 
do  this.  5.  For  he  loveth  our  na- 
tion, and  he  hath  built  us  a  si/na^ 
ijorjue. 

6.  Then  Jesus  tcent  ivith  them. 
And  ichen  he  ivas  now  not  far  from 
the  house,  the  centurion  sent  friends 
to  him,  saying  unto  him  :  Lord, 
trouble  not  thyself;  for  I  am  not 
worthy  that  tliou  shouklest  enter 
under  my  roof:  7.  Wherefore 
neither  thought  I  myself  u-orthy  to 
come  unto  thee  :  but  say  in  a  word, 
and  my  servant  shall  be  healed. 

8.  For  I  also  am  a  man  set 
under  authority,  having  under  me 
soldiers,  and  I  say  unto  one,  Go, 
and  he  goeth ;  and  to  another, 
Come,  and  he  cometh  ;  and  to  my 
servant,  Do  this,  and  he  doeth  it. 

9.  When  Jesus  heard  these 
things,  he  marvelled  at  him,  and 
turned  him  about,  and  said  unto  the 
people  that  followed  hun,  I  have 
not  found  so  great  faith,  no,  not  iu 
Israel. 


10.  A)ul  they  that  were  sent, 
returniny  to  the  house,  found  the 
servant  ivhole  that  had  been  sitk. 


C^ 


The  respective  characters  of  these  two  narratives  are 
evident.  We  have  the  incident  rehated  in  its  grand  fun- 
damental traits  in  St  Matthew,  and  these  St  Lnkc  lite- 
rally adopts  :  the  great  faith  of  tlie  centurion,  and  the 
characteristic  illustration  from  military  life,  in  which  he 


ST  LUKE.  207 

expresses  that  faitli  (Matth.  v.  9,  Luke  v.  8)  ;  after  tliat 
tlie  amazemeut  of  Jesus  at  finding  such  faith  in  a  Gentile, 
and  the  comparison  with  Israel  (Matth.  x.,  Luke  ix). 
But  now  come  the  striking  particulars  bj  which  the  more 
fully  wrought  out  narrative  of  St  Luke  is  distinguished. 
With  respect  to  the  sickness  of  the  servant ;  he 
assumes  to  be  known  what  St  Matthew  says  of  it,  that 
he  luas  sich  of  the  palsy,  adding  the  important  cir- 
cumstance, that  he  was  ready  to  die  (v.  2).  lie  alone 
brings  out  the  fact  of  the  godly  centurion,  in  his  undis- 
sembled  humility,  accounting  himself  unworthy  cither  to 
receive  the  Saviour  into  his  house,  or  to  come  to  him  in 
person.  First  (v.  3  and  4),  he  sends,  as  intercessors  to 
present  his  urgent  prayer  in  behalf  of  his  faithful  servant, 
some  Elders  of  the  Jcm^s  ;  next,  when  Jesus  was  already 
on  his  way  to  visit  him,  he  sends  some  friends  to  meet 
him,  with  the  expressions  of  humility  which  St  Matthew 
also  records  (v.  8),  attributing,  however,  immediately  to 
the  centurion  what  the  latter,  properly  speaking,  did 
through  a  double  intervention  of  other  persons,  according 
to  a  common  though  less  accurate  mode  of  statement 
(v.  8  and  13).  Then  w^e  have  in  St  Luke  a  striking 
antithesis  in  the  sense  of  wiworthiness,  expressed  by 
himself,  and  the  character  for  ivorthiness  given  to  him  by 
the  elders  on  account  of  his  liberality  and  love  to  their 
nation  (v.  4  and  .5).  What  we  read  in  St  Matthew  as 
having  been  declared  by  our  Lord  with  respect  to  the 
calling  of  the  Gentiles,  and  the  reprobation  of  unbeliev- 
ing Israel  (v.  11  and  12),  is  suppressed  here  in  our  third 
Gospel,  because  uttered  by  our  Lord  in  point  of  fact  on 
another  occasion  ;  but  thus  the  conclusion  is  put  in 
stronger  relief,  that  they  that  luere  sent,  returning  to  the 
hotise,  found  the  servant  whole  that  had  been  sick  (v.  10), 


208  THE  FOUR  WITNESSES. 

while  St  Matthew,  suppressing  anew  all  mention  of  the 
intermediate  persons,  simplj  states  the  result. 

The  respectiA'e  characters  of  the  two  Gospels  come  out 
in  another  way ;  to  wit,  in  their  modes  of  relating  the 
words  or  declarations  of  our  Lord.  In  this  we  again 
recognise  in  St  Luke  tlie  historian,  who  states  what  was 
said  more  according  to  the  letter,  in  Matthew  the  apostle 
rather,  who  in  virtue  of  his  high  commission,  and  of  his 
more  immediate  relationship  to  the  Sa"\'iour,  was  em- 
powered to  explain  and  paraphrase  his  vrords  according 
to  their  essential  object,  in  full  accordance  with  the 
meaning  and  spirit  of  the  speaker.  Thus,  for  example, 
St  Matthew  and  St  Luke  give  the  opening  of  the  sermon 
on  the  Mount,  with  some  differences,  as  follows  : — 

Matth.  v.  3-G.  Luke  vi.  20,  21. 

Blessed  arc  the  poor  in  spirit :        Blessed  be  ye  poor  :  for  i/ours  is 

for  theirs  is  the  kingdom  of  hea-  the  kingdom  of  God.     Blessed  are 

ven.    Blessed  are  they  that  mourn :  ye  that  hunger  now  :  for  yc  shall 

for  they  sliall  be  comforted.    Blessed  be  tilled.    Blessed  are  ye  tliat  ireep 

arc  the  meek:  for  they  shall  Inherit  wow  :  for  ye  shall  lau(/h. 
the  earth.     Blessed  are  they  which 
do  hmiger  and  thirst  after  righteous- 
ness :  for  they  shall  be  filled. 

The  minute  yet  nowise  meaningless  differences  in  this 
twofold  record,  as  well  as  the  essential  sameness  of  the 
matters  recorded,  are  perceived  at  a  glance.  In  St 
Matthew  the  third  person  plural  is  employed  :  Blessed 
ARE  THEY.  In  Lukc  these  sayings  are  directly  addressed 
to  the  men  themselves,  in  the  second  person  :  Blessed 
ARE  YE,  There  can  be  no  doubt  that  our  Saviour  used 
the  latter  form  of  expression,  from  wliat  we  are  told 
immediately  before  in  St  Luke,  that  he  lifted  up  his  eyes 
on  his  disciples,  and  said,  &c.  St  Matthew  (v.  2)  speaks 
generally  of  teaching.     St  Luke,    who   here   evidently 


PT  LUKE.  209 

gives  our  Lord's  words  most  literally,  speaks  of  ihe 
poor ;  St  Matthew  explains  the  deeper  meaniug  of  the 
word,  by  saying — poor  in  spirit.  AVc  again  meet  with 
St  Luke's  version  in  another  apostle,  St  James,  who  in 
his  Epistle  (ii.  5,  6")  speaks  of  tlie  poor  of  this  luorkl  as 
rich  in  faith.  In  like  manner,  in  his  fourth  beatitude, 
St  Matthew  has  apostolically  elucidated  and  paraphrased 
what  in  St  Luke  is  expressed  more  briefly  and  generally  : 
Blessed  are  they  that  hnnger  and  thirst  after  rif/hteous- 
ness.  In  like  manner,  too,  those  very  artless  expressions 
in  St  Luke  (v.  21)  :  weep  and  laur/h,  bear  evidently 
enough  the  stamp  of  the  words  originally  uttered ;  while 
those  employed  by  St  ^Matthew,  mourn  and  be  comforted, 
may  be  regarded  as  an  exposition  of  them,  (Verse  5th, 
in  St  Matthew,  is  evidently  taken  from  Psalm  xxxvii,  11), 

The  relation  of  St  Luke's  Gospel  to  St  Mark's,  as  well 
as  of  St  ]\Iark's  to  St  Matthew's,  Avherever  tvro  only  of 
the  three  synoptical  writers  have  recorded  any  thing  that 
was  done,  seems  to  us  sufficiently  established  by  our  pre- 
ceding review  of  these  two  last  Gospels. ^  In  like  manner, 
we  have  seen  the  peculiar  characteristics  of  each  stand 
out  in  the  case  of  all  three  relating  one  and  the  same 
occurrence.  In  the  case  of  the  already  analysed  narra- 
tives of  the  restoration  to  life  of  the  daughter  of  Jairiis — 
of  the  cure  of  the  possessed  person  in  the  country  of  the 
Gadarews — of  that  of  the  blind  at  Jericho — of  the  con- 
fession of  the  Messiahship  of  Jesus — of  the  transfiriura- 
tion  on  the  Mount — and  of  the  cure  of  tlie  young  lunatic, 
each  of  our  readers,  after  the  closer  acquaintanceship 
we  have  made  with  St  Luke,  may  be  convinced,  after  a 
repeated  perusal,  how — -first,  from  the  narrative  of  St 

'  r.  r>?u 

0 


210  THE  FOUR  WITNESSES. 

Matthew — who  has  given  us  a  summary  account  of  occur- 
rences in  their  grand  features — secondly,  the  representa- 
tion of  them  by  St  Mark  begins  immediately,  by  a  pro- 
cess of  elaborating  particular  circumstances  into  his  narra- 
tive ;  and  how,  thirdly,  St  Luke,  availing  himself  of  both 
these  preceding  works  as  the  source  whence  he  drew  the 
materials  of  his  own  history,  adopts  from  St  Mark 
whatever  might  serve  to  elucidate  a  leading  fact,  or  to 
give  greater  precision  to  the  more  general  outline  of  St 
Matthew  ;  while,  besides,  St  Mark's  more  scenic  delinea- 
tion of  details  is  followed  up  in  St  Luke  by  deeper,  more 
tender,  and  more  connected  communication  of  motives 
and  feelings. 

We  find  the  mutual  bearings  we  have  indicated  as 
existing  among  the  first  three  evangelical  writers,  in  point 
of  character  and  the  order  of  time  in  which  they  wrote, 
reappear  in  a  remarkable  manner  in  the  incorporation 
into  their  Gospels  of  that  most  important  part  of  our 
Lord's  instructions — the  parables. 

The  parables  have  been  preserved  for  us  on  the  pages 
of  the  three  synoptical  Evangelists  alone.  They  are  not 
to  be  found  in  St  John,  at  least  in  their  ordinary  histori- 
cal form.  But  at  the  same  time  they  are  divided  among 
the  former  after  this  fashion,  that  some  of  the  parables 
have  been  recorded  by  all  three  Evangelists,  others  by 
only  two,  others  by  only  one  of  them. 

There  is  something  characteristic,  in  the  first  place,  in 
the  distribution  of  those  parables  which  occur  only  once 
in  those  writings.  Of  these  parables,  we  have  in  St 
Matthew  alone,  that  of  the  tares  among  the  wheat  (xiii. 
21-30)  ;  that  of  the  treasure  hid  in  the  field  (v.  44)  ; 
that  of  the  pearl  of  great  price  (v.  45,  46) ;  that  of  the 


ST  LUKE.  211 

net  of  the  fishermen  (v.  47-50) ;  that  of  the  householder's 
treasure  (v.  52)  ;  that  of  the  hhiff  who  forgave  his 
ungrateful  servant  ten  thousand  talents  (xyiii.  21-34) ; 
that  of  the  labourers  in  the  vineyardj  (xx.  1-16)  ;  that 
of  the  two  sons  who  spoke  otherwise  than  they  did  (xxi. 
28-32) ;  that  of  the  five  luise  and  the  five  foolish  virgins 
(xxv.  1-13),  The  parable  of  the  seed  that  grew  vp 
ivithout  the  sower  knowing  hoiv,  is  found  only  in  St  Mark, 
One  sees  at  once  the  analogy  of  that  similitude  with  the 
whole  plan  and  character  of  his  Gospel.^  It  is  only  in 
St  Luke,  and  always  with  a  clear  indication  of  the  precise 
time,  and  in  the  most  significant  connexion,  that  we  find 
the  parable  of  the  two  debtors,  of  lohom  the  one  was  for^ 
given  much,  and  the  other  little,  on  the  occasion  of  the 
forgiveness  of  the  woman  who  was  a  sinner  (vii,  41-43); 
that  of  the  charitable  Samaritan,  in  answer  to  the  law- 
yer's question,  Wlio  is  my  neighbour?  (x.  30-36)  ;  that 
of  the  friend  ivho  came  to  his  friend  at  midnight  tvanting 
bread,  in  connexion  with  the  model  prayer,  Our  Father 
which  art  in  heaven  (xi.  5-8)  ;  that  of  the  rich  man 
whose  soul  was  required  of  him  in  the  midst  of  his 
worldly  jjlans,  on  the  occasion  of  our  Lord's  giving  a 
warning  against  avarice  (xii,  15)  ;  that  of  the  barren 
fig-tree,  in  connexion  with  the  judgment  pronounced  on 
all  the  unconverted  (xiii.  6-9)  ;  that  of  the  invited  to  the 
marriage-feast,  when  our  Lord  had  occasion  to  reprimand 
those  who  chose  out  the  chief  rooms  (xiv,  7-11) ;  that  of 
the  man  luho  ivishecl  to  build  a  tower,  and  that  of  the 
king  vjho  ivent  oid  to  battle,  meant  as  an  explanation  of 
the  saying,  ^Yhosoever  doth  not  bear  his  cross,  and  come 
after  one,  cannot  be  my  disciple  (xiv.  28-33) ;  the 
parable  of  the  lost  piece  of  money,  and  of  the  prodigal 

'  r.  87. 


212  THE  FOUR  WITNESSES. 

son  (with  tliat  of  the  lost  slieep,  recorded  by  St  Matthew 
also),  directed  against  the  Pharisees  and  the  scribes  (xv); 
that  of  tlte  unjust  sfetmrd,  on  the  same  occasion,  directed 
against  the  avarice  of  the  Pharisees  (xvi.  1-14);  that 
again  of  the  rich  man  and  Lazarus,  on  the  same  occasion 
(xvi.  19-31),  and  shortly  after  the  declaration,  that  that 
which  is  hif/hl(/  esteemed  among  men  is  abomination  in 
the  sight  of  God  (v.  15);  that  of  the  servant  returning 
from  the  field,  in  our  Lord's  discourse  on  faith  and  for- 
giveness (xvii.  7-10);  that  of  the  widow  and  the  unjust 
judge,  in  direct  connexion  with  the  announcement  of 
the  last  days,  and  the  exhortation  to  persevering  prayer 
(xvii.  20-37,  xviii.  1-8). 

Besides  this  obvious  characteristic  of  attention  to  chro- 
nological order  which  distinguishes  the  arrangement  of 
the  parables  that  are  found  only  in  St  Luke,  some  further 
distinctive  marks  deserve  being  noted  here.  The  simili- 
tudes introduced  by  St  Matthew  are,  on  the  whole,  taken 
rather  from  public  and  professional,  those  in  St  Luke 
rather  from  domestic,  life.  Those  in  St  Matthew  present 
our  Lord  to  us  rather  as  King — his  kingdom  more  in 
connexion  with  this  world  and  this  world's  destiny ; 
those  of  St  Luke  more  in  connexion  witli  tlie  life  of  the 
souk  Tliose  in  St  Matthew  arc  more  of  an  oriental  and 
poetical  cast,  those  of  Luke  have  a  nearer  resemblance 
to  real  events ;  so  much  so,  that  the  parables  of  the  good 
Samaritan  and  of  the  rich  man  and  Lazarus,  may  be 
taken  for  narratives  of  actual  occurrences  almost  as  much 
as  parables. 

Let  us  next  take  the  parables  tliat  St  ^fatthew  and 
St  Luke  liave  in  coinm.on.  Here  we  find  the  double 
records  diflcr,  sometimes  more,  sometimes  less,  either  in 
the  nature   or  in  the  fulness  of   the  details   that  are 


ST  LUKE. 


213 


peculiar   to   eacli.      In   some  cases   they  arc   perfectly 
identical. 

Such  perfect  identity  we  find  between  the  two  Evan- 
gelists in  the  similitude  of  the  leaven. 

M.VTTii.  xiii.  33.  Luke  xiii.  20,  21. 

Another  parable  spake  he  unto        And  again  he  said,  Whereuuto 

them  ;  The  kingdom  of  heaven  is  shall  I  liken  the  kingdom  of  God  ? 

like  unto  leaven,   -which  a  woman  It  is  like  leaven,  -which  a  -woman 

took  and  hid  in  three  measures  of  took  and  hid  in  three  measures  of 

meal,  till  the  -whole  -was  leavened,  meal,  till  the  -whole  was  leavened. 

Here  we  see  that  St  Luke  has  made  use  of  St 
Matthew's  Gospel,  in  the  way  of  simple  transcription, 
We  find,  on  the  contrary,  a  not  insignificant  difference 
between  the  first  and  third  Gospel,  in  the  similitude  of 
the  lod  sheep. 


^[atth.  xviii.  12,  13. 
How  think  ye  ?  If  a  man  have 
an  hundred  sh.eep,  and  one  of 
them  be  gone  astrat/,  doth  he  not 
leave  the  ninety  and  nine,  and 
goeth  into  the  mountains,  and 
secketh  that  which  is  gone  astray? 
And  if  so  be  that  he  lind  it,  verily 
I  say  unto  you,  he  rojoiceth  more 
of  that  sheep,  than  oft/ie  ninetij  and 
nine  ichicli  icent  not  astiaij. 


LvKK  XV.  4.-7. 
What  man  of  you,  having  an 
huudred  sheep,  if  he  lose  one  of 
them,  doth  not  leave  the  ninety 
and  nine  in  the  wilderness^  and  go 
after  that  which  is  lost,  until  he  find 
it  ?  And  when  he  hath  found  it, 
he  layetii  it  on  his  shoiddcrs  rejoic- 
ing. And  tchen  he  cometh  home, 
he  calleth  together  his  friends  and 
ne'glihours,  saying  unto  them,  Re- 
joice with  me;  for  I  have  found  my 
sheej)  lohich  ivas  lost.  I  say  uuto 
you,  that  likewise  Joy  shall  be  in 
heaven  over  one  sinner  that  re- 
penteth,  more  than  over  ninety  and 
nine  just  jjersons,  that  need  no  rc- 
])entance. 

Here  we  see  in  St  Luke  the  similitude  brought  more 
fully  out,  and  a  milder  spirit  is  shewn  both  in  the  details 
that  are  added,  and  the  expressions  that  are  employed. 
AYhat  St  ^latthew  speaks  of  as  r/one  astray,  St  Luke 
calls  lost.     The  sheep  that  is  found  again  is  laid  on  the 


214 


THE  FOUR  AVITN'ESSES. 


slioulders  of  (lie  shcplierd;  his  neighbours  and  friends  are 
called  together  to  participate  in  his  jog  ;^  finally,  the  re- 
proof is  administered  to  persons  possessed  witli  an  opinion 
of  their  o^Yn  righteousness,  as  thinking  that  the^  need  no 
repentance. 

Still  greater  is  the  difference,  though  without  preju- 
dice to  the  identity  of  the  parables  in  the  main,  in  that 
of  the  guests  at  the  marriage  feast,  and  that  of  the 
talents. 


Matth.  xxii.  2-14. 
Tlic  kingdom  of  heaven  is  lilcc 
unto  a  certain  king.,  lohich  made  a 
marriage  for  his  son,  and  sent 
forth  his  servants  to  call  them 
that  ■were  bidden  io  the  ivedding : 
and  they  would  not  come.  Again 
he  sent  forth  other  servants,  say- 
ing, Tell  them  which  arc  bidden, 
Behold,  I  have  prepared  my  din- 
ner :  ni)^  oxen  and  my  fiitlings  arc 
killed,  and  all  things  arc  ready  : 
come  unto  the  marriage.  But  they 
made  light  of  it,  and  went  their 
Avays,  one  to  his  farm,  another  to 
his  merchandise  :  and  the  remnant 
took  his  servants,  and  entreated 
them  spiteful/^,  and  slew  them.  But 
when  the  king  heard  thereof,  he  was 
wroth:  and  he  sent  forth  his  armies, 
and  destroyed  those  tmtrderers,  and 
burned  up  their  city.  Then  saith  he 
to  his  servants,  The  wedding  is 
ready,  but  they  which  were  bidden 
were  not  Avorth3^  Go  ye  there- 
fore into  the  higlnvays,  and  as 
many  as  ye  shall  find,  bid  to  the 
marriage.  So  those  servants  went 
out  into  the  hi|,diways,  and  gather- 
ed together  all  as  many  as  they 
found,  both  bad  and  good:  and  the 


LricE  xiv.  16-24. 
A  certain  man  made  a  great 
supper,  and  bade  many :  and  sent 
Ids  servant  at  supper-time  to  say  to 
them  that  were  bidden.  Come  ;  for 
all  things  are  now  ready.  And 
they  all  with  one  consent  began  to 
make  excuse.  The  first  said  unto 
him,  I  have  bought  a  piece  of 
ground,  and  I  must  needs  go  and 
see  it :  I  pray  thee  have  me  ex- 
cused. And  another  said,  I  liave 
bought  five  yoke  of  oxen,  and  I  go 
to  prove  them :  I  pray  thee  have 
me  excused.  And  another  said,  I 
have  married  a  wife,  and  there- 
fore I  cannot  come.  So  that  ser- 
vant came,  and  shewed  his  lord 
these  things.  Then  the  master  of 
the  house  being  angiy  said  to  his 
servant.  Go  out  quickly  into  the 
streets  and  lanes  of  the  cit}',  and 
bring  in  hither  the  poor,  and  the 
maimed,  and  the  halt,  and  the 
blind.  And  the  servant  said.  Lord, 
it  is  done  as  thou  hast  commanded, 
and  yet  there  is  room.  And  the 
lord  said  unto  the  servant.  Go  out 
into  the  highways  and  hedges,  and 
compel  them  to  come  in,  that  my 
house   may  be  filled.     For  I  say 


'  In  the  two  parables  that  follow  in  St  Luke,  we  fine]  the  ?auie  demonstrations 
of  joy :  verses  0  and  10,  and  verses  23,  25,  and  32. 


ST  LUKE,  215 

wcdcling  was  fiirui&lied  with  guests,     unto  yuv^    that  none  of  thouc  men 
And  when  tlic  king  came  into  sec    icJiich  icere  bidden  shall  taste  of  iiuj 
the   guests,    he  saw  there  a  man    supper. 
which  had  not  on  a  wedding-gar- 
ment :    and   he    saith    unto    him, 
Friend,  how  earnest  tliou  in  liithcr 
not    having    a  wedding-garment  ? 
And  he  Avas  speecldess.    Then  said 
the  Icing  to  tlie  servants,  Bind  him 
hand  and  foot,  and  take  him  aAvay, 
and  cast  liini  into  outer  darkness ; 
tliere  shall  be  weeping  and  gnash- 
ing of  teeth.    For  many  arc  called, 
but  few  are  chosen. 

It  will  at  once  be  seen  that  the  parable  here  related  is 
in  both  Gospels  fundamentally  the  same.  In  both  it 
points  plainly  and  decidedly  to  the  preaching  of  the 
Gospel ;  in  other  words,  to  the  call  to  enter  the  kingdom 
of  God.  That  kingdom  is  likened  here,  as  elsewhere  in 
Scripture,  to  a  supper  to  which  many  guests  are  invited, 
who  on  various  pretexts  decline  the  invitation.  First  of 
ail  it  is  the  Jews  that  are  invited,  but  will  not  come  ;  and 
in  their  place  others  of  the  motley  multitude  of  mankind, 
and  from  the  streets  and  the  highways,  are  sent  for,  and 
v.ith  these  the  house  of  the  host  who  has  provided  the 
supper  is  filled.  This  groundwork  is  then  filled  up  by 
the  insertion  of  various  particulars  in  harmony  with  the 
characteristic  tendencies  of  the  two  Gospels.  In  St  Luke 
the  host  is  called  simply  a  certain  man ;  in  St  Matthew 
it  is  a  hing,  and  a  king,  too,  who  makes  a  marriage  feast 
for  his  son.  In  St  Luke  it  is  his  servant  that  is  sent  to 
invite  the  guests ;  in  St  Matthew  we  have  the  plural,  his 
servants.  In  St  Luke  the  excuses  are  fidly  detailed 
(verses  18  and  20) ;  St  Matthew,  on  the  contrary,  gives 
the  words  of  invitation  in  fuller  terms,  and  in  Old  Testa- 
ment style.^  In  St  Matthew,  after  the  refusal  of  the 
'  See  pages  16-18. 


21 G  THE  I'OUR  WITNESSES. 

invited,  all  sorts  of  people,  good  and  bad  (the  respected 
and  tlic  despised  of  this  Avorld),  are  brought  in  ;  in  St 
Luke  it  is  only  the  poor  and  the  wretched  of  all  sorts. 
In  St  Luke  the  refusal  is  punished  with  the  recall  of  the 
intended  honour  (verse  24)  ;  in  St  Matthew  the  refusal 
is  associated  with  the  spiteful  and  outrageous  treatment 
of  the  messengers  (verse  G),  and  (not  without  a  prophe- 
tical allusion  to  the  destruction  of  Jerusalem)  the  judg- 
ment executed  on  the  authors  of  that  treatment  (verse  7). 
The  parable  in  St  Luke  closes  here.  AVhat  St  Matthew 
alone  further  relates,  the  discovery  and  the  expulsion  of 
the  guest  luithout  the  marriage  garment,  is  evidently  cjuite 
a  new  parable,  brought  into  connexion,  in  that  Evange- 
list's peculiar  manner,  with  that  of  the  invitation  to  the 
royal  marriage  feast. 

And  now  as  to  the  parable  of  the  talents.  This,  too, 
in  its  grand  outlines,  is  the  same  in  both  Gospels  ;  yet  the 
filling  up,  as  well  as  the  place  it  occupies,  of  which  we 
have  spoken  already,^  is  different. 

Mattii.  XXV.  l-i-30.  Luke  xix.  12-28. 

For  the  kingdom  of  heaven  is  as         A  certain  nobleman  went  into  a 
a  man  travelling  into  a  far  conntry,    far  country  to  receive  for  himself  a 
who  called  his  own  servants,  and    kingdom,  and  to  retui-n.     And  he 
delivered  unto  them  his  goods.  And    called  his  ten  servants,  and  delivered 
unto  one  he  gave  five  talents,  to    them   ten  pounds,    and   said  unto 
another  two,  and  to  another  one;    them,  Occupy  till  I  come.     But  his 
to  every  man  according  to  his  scvc-    citizens  hated  him,  and  sent  a  nics- 
ral  ability  ;  and  straightway  took    sage  after  him,  saying,  We  Mill  not 
his  journey.     Then  he  that  had  re-    have  this  man  to  reign  over  us. 
ceivcd  the  fi\'c  talents  went  and 
traded  with  the  same,  and  made 
them  other  five  talents.     And  like- 
wise he  that  had  received  two,  he 
also  gained  other  two.    But  he  that 
had  received  one  went  and  digged 
in   the   earth,    and  hid  his  lord's 
money. 

'See  page  102. 


ST  LUKfi. 


217 


After  a  long  time  the  lord  of 
those  servants  conieth,  and  reckon- 
cth  with  thcni.  And  so  ho  that 
had  received  five  talents  came  and 
brought  other  five  talents,  saying, 
Lord,  thou  delivcredtst  unto  mcjive 
talents:  behold,  I  have  gained  be- 
sides them  fice  talents  more.  His 
lord  said  nnto  him,  AVcll  done,  thoii 
good  and  faithful  servant :  thou 
hast  been  faitliful  over  a  few  things, 
I  will  make  thee  ruler  over  many 
things  :  enter  thou  into  the  Joi/  of 
thy  lord.  He  also  that  had  received 
tn'O  talents  came  and  said.  Lord, 
thou  deliveredst  unto  me  two  talents: 
behold,  I  have  gained  two  other 
talents  besides  them.  His  lord  said 
unto  him,  Well  done,  good  and 
faithful  servant ;  thou  hast  been 
faithful  over  a  few  things,  I  will 
make  thee  ruler  over  many  things : 
enter  thou  into  the  joy  of  tiiy  lord. 
Then  he  which  had  received  the 
one  talent  came  and  said,  Lord, 
I  knew  thee  that  thou  art  an  hard 
man,  reaping  where  thou  hast  not 
sown,  and  gathering  where  thou 
hast  not  strawed :  And  I  Avas  afraid, 
and  went  and  hid  thy  talent  in  the 
earth  :  lo,  there  thou  hast  that  is 
thine.  His  lord  answered  and  said 
unto  him,  Thou  wicked  and  slothfid 
servant,  thou  knewest  that  I  reap 
where  I  sowed  not,  and  gather 
where  I  have  not  strawed :  Thou 
onghtest  therefore  to  have  put  my 
money  to  tlie  e.Kciiangers,  and  then 
at  my  coming  I  sliould  have  received 
mine  own  with  usury.  Take  there- 
fore the  talent  from  him,  and  give 
it  unto  him  Avhich  hath  ten  talents. 
For  unto  every  one  that  hath  shall  be 
given,  and  he  shall  have  abundance  : 
but  from  him  that  hath  not  shall  be 
taken  away  even  that  which  he  hath. 
And  cast  ye  the  unprofitable  servant 
into  outer  darkness :  there  shall  be 
weepinrj  and  gnashing  of  teeth. 


15.  And  it  came  to  pass,  that 
when  he  was  returned,  having  re- 
ceived the  kingdom,  then  he  com- 
manded these  servants  to  be  called 
unto  him,  to  whom  he  had  given  the 
money,  that  he  might  know  how 
much  every  man  had  gained  by 
trading.  Tlien  came  the  first,  say- 
ing, Lord,  thy  pound  hath  gained 
ten  pounds.  And  he  said  unto  him, 
"Well,  thou  good  servant :  because 
thou  hast  been  faithful  in  a  very 
little,  have  thou  authority  over  ten 
cities.  And  the  second  came,  say- 
ing, Lord,  tliy  pound  Jiatli  gained 
five  pounds.  And  he  said  likewise 
to  him.  Be  thou  also  over^i'c  cities. 
And  another  came,  sa}'ing.  Lord, 
behold,  here  is  thy  pound,  which  I 
have  kept  laid  up  in  a  najMn:  for 
I  feared  thee,  because  thou  art  an 
austere  man  :  thou  takest  up  that 
thou  laycdst  not  down,  and  reapest 
that  thou  didst  not  sow.  And  he 
saith  unto  him,  Out  of  thine  own 
mouth  uu'll  I  judge  thee,  thou  kicked 
servant.  Thou  knewest  that  I  was 
an  austere  man,  taking  up  that  I 
laid  not  down,  and  reaping  that  I 
did  not  sow :  wherefore  then  gav- 
est  not  thou  my  money  into  the 
bank,  that  at  my  coming  I  might 
have  requiredmine  ownv^ith  usury? 
And  he  said  unto  them  that  stood 
by.  Take  from  him  the  pound,  and 
give  it  to  him  that  hath  ten  pounds. 
{And  they  said  unto  him,  Lord,  he 
hath  ten  pounds.)  For  I  say  unto 
3-0U,  That  unto  every  one  Avhich 
hath  shall  be  given ;  and  from  him 
that  hath  uot,  even  that  he  hath 
shall  be  taken  away  from  him. 
But  those  mine  enemies,  winch  would 
not  that  I  shoidd  reign  over  them, 
bring  hither,  and  slay  them  before 
me. 


218  THE  FOUR  WITNESSES. 

The  main  design  of  the  parable,  as  appears  evidently 
enough,  is  the  same  in  both  Gospels.  In  the  details, 
however,  it  is  St  Luke  who  on  this  occasion  introduces  the 
subject  of  our  Lord's  Icingship.  Very  naturally,  inasmuch 
as  the  similitude  according  to  him  (xix.  11)  was  delivered 
luhen  Jesus  luas  nigh  to  Jerusalem,  and  when  they  thought 
that  the  kingdom  of  God  shoidd  immediately  appear. 
On  this  account  our  Saviour  first  desired  to  make  people 
aware  that  He  (the  nobleman  of  the  parable)  behoved  first 
to  return  to  heaven  (the  far  countrii),  there  to  receive 
iiis  kingdom,  and  then  first  to  bo  revealed  as  king  in 
glory.  With  this  introduction  to  the  parable  as  found 
in  St  Luke,  vre  find  the  conclusion  connected  (verse  27), 
where  we  have  represented  to  us  the  doom  pronounced 
on  his  citizens  or  fellow-countrymen  (the  Jews),  who 
hated  him,  and  luould  not  have  him  to  rule  over  them 
(verse  14).  St  Matthew  says  nothing  here  of  a  king- 
dom, probably  because  that  very  idea  had  been  already 
introduced  in  the  parable  of  the  guests  invited  to  the  mar- 
riage feast,  which  he  had  previously  recorded.  Further 
dilferences  occur  in  minute,  but  not  unimportant  details. 
St  Matthew,  with  the  copiousness  peculiar  to  him,  speaks 
of  talents,  instead  of  the  humbler  term  pounds  used  by  St 
Luke.  There  is  a  difference  likewise  in  the  proportion  of 
profit  gahied.  In  St  Matthew  the  two  diligent  servants 
doubled  the  number  they  had  received,  whereas  in  St 
Luke  one  had  increased  what  he  had  received  tenfold,  the 
other  fivefold.  In  St  Luke  also,  in  conformity  with  the 
pohit  from  which  he  starts  (verse  12),  the  recompense  of 
the  faithful  servants  extends  to  ten  mid  five  cities  (verses 
17,  19).  In  St  Matthew  there  is  an  antithesis  betwixt 
entering  into  the  joy  of  their  Lord  (verses  21-23),  and 
(verse  30)  the  adjudging  to  outer  darkness,  v.'here  there 
shall  he  iveeping  and  gnashing  of  teeth. 


ST  LUKE. 


219 


The  similitudes  common  to  all  tliree  sjiioptical  Evan- 
gelists are  only  three  in  number, — that  of  the  sower  on 
different  sorts  of  ground,  that  of  the  grain  of  mustard- 
seed,  and  that  of  the  wicked  husbandmen.  Here  the 
discrepancy  between  the  three  Gospels  is  really  very  slight, 
yet  it  is  enough  to  enable  us  to  recognise  in  it  the  pecu- 
liar object  and  tendency  of  each  of  them.  First,  let  us 
take  up  that  of  the  sower  : — 


Matth.  xiii.  3-8. 

Beliold,  a  sower  Avcut 
fortli  to  sow ;  and  when 
lie  sowed,  some  seeds 
fell  by  the  way-side, 
and  the  fowls  came  and 
devoured  them  up  : 
some  fell  upon  stony 
places,  where  they  had 
not  much  earth :  and 
forthwith  they  sprung 
up,  because  they  had 
no  deepness  of  earth  : 
and  when  the  sun  was 
up,  they  were  scorched ; 
and,  because  they  had 
no  I'oot,  they  withered 
av.ay.  And  some  fell 
amoug  thorns ;  and  the 
thorns  sprung  up,  and 
choked  them :  but  other 
fell  into  good  ground, 
and  brought  forth  fruit, 
some  an  kundred-fukl^ 
some  sixty-fold,  some 
thirty -fold. 


M.uiK  iv.  3-8. 

Hearken ;  Behold, 
there  went  out  a  sower 
to  SOM' :  and  it  came 
to  pass,  as  he  sowed, 
some  fell  by  the  way- 
side, and  the  fowls  of 
the  air  came  and  de- 
voured it  uj).  xlnd 
some  fell  on  stony 
ground,  where  it  had 
not  much  earth ;  and 
immediately  it  sprang 
up,  because  it  had  no 
depth  of  earth :  but 
when  the  sun  was  up, 
it  was  scorched ;  and, 
because  it  had  no  root, 
it  Avithcred  away.  And 
some  fell  among  thorns, 
and  the  thorns  grew  up, 
and  choked  it,  and  it 
yielded  no  fruit.  And 
other  fell  on  good 
ground,  and  did  yield 
fruit  that  sprang  up 
and  increased ;  and 
brought  forth,  some 
thirty,  and  some  sixty, 
and  some  an  hundred. 


Luke  viii.  5-8. 

A  sower  went  out  to 
sow  his  seed  :  and  as 
he  sowed,  some  fell  by 
the  way-side  ;  and  it 
was  trodden  down,  and 
the  fowls  of  the  air  de- 
voured it.  And  some 
fell  upon  a  rock  ;  and 
as  soon  as  it  was  sprung 
up,  it  withered  away, 
because  it  lacked  mois- 
ture. And  some  fell 
among  thorns;  and  the 
thorns  sprang  up  with 
it,  and  choked  it.  And 
other  fell  on  good 
ground,  and  sprang  up, 
and  bare  fruit  an  hun- 
dred-fold. 


It  will  be  seen  that  there  is  very  little  difference  among 
the  three  versions  of  the  parable.  St  Mark,  for  the  most 
part,  follows  his  predecessor.     St  Luke  follows  both,  but 


220 


THE  FOUR  "WITNESSES. 


■\vitli  a  notable  shorteiniig  of  tlie  narrative,  bj  leaving  out 
more  than  one  detail.  Yet  even  here  the  one  does  not 
merely  adopt  what  has  been  recorded  by  the  other.  St 
Mark,  as  well  as  St  Luke,  throw  in  here  and  there  an 
expression  full  of  meaning  and  emphasis.  Thus,  accord- 
ing to  the  latter,  the  seed  was  not  only  devoured  by  the 
fowls,  but  also  trodden  down  of  men.  Thus,  St  Mark 
observes  that  the  cliol-ed  seed  yielded  no  fruit,  and  that 
what  fell  on  good  ground  regularly  sprang  up  and  in- 
creased. Thus  St  Luke  shews  us  the  good  seed  and  the 
thorns  springing  up  together.  We  have  already  observed 
how  St  Mark,  in  speaking  of  the  quantity  of  the  fruit 
produced,  not  unimpressively  reverses  the  order  in  St 
Matthew ;  ^  while  St  Luke,  with  historical  compression, 
mentions  a  hundred-fold  only.  In  the  explanation  of  the 
parable  2  the  three  Evangelists  arc,  for  the  most  part, 
almost  literally  alike. 

The  similitude  of  the  mustard-seed  runs  thus  in  the 
three  Gospels  : — 


Matth.  xiii.  31,  32. 

The  kingdom  of  hea- 
ven is  like  to  a  grain  of 
muslard-sccd,  Avhicli  a 
man  took,  and  sowed  in 
his  field:  which  indeed 
is  the  least  of  all  seeds : 
but  when  it  is  grown, 
it  is  the  greatest  among 
herbs,  and  becometh  a 
tree,  so  tliat  the  birds 
of  the  air  come  and 
lodge  in  the  hranches 
thereof. 


MAiuciv.  31,  32. 

Tlie  kingdom  of  God 
is  like  a  grain  of  mus- 
tard-seed, wliich,  when 
it  is  soum  in  the  earth, 
is  less  than  all  the  seeds 
that  be  in  the  earth  : 
but  when  it  is  sown,  it 
groweth  up,  and  be- 
cometh greater  than  all 
herbs,  and  shooteth  out 
great  branches;  so  that 
the  fowls  of  the  air  may 
lodge  under  the  shadow 
of  it. 


Liio:  xiii.  19. 

The  kingdom  of  God 
is  like  a  grain  of  mus- 
tard-seed, which  a  man 
took,  and  cast  into  his 
garden ;  and  it  grew, 
and  A\  axed  a  great  tree ; 
and  the  fowls  of  the  air 
lodged  in  the  branches 
of  it. 


'  Pp.  OS. 

»  Matth.  xiii.  18-22  ;  ]\Iavk  iv.  13-20  ;  Luke  viii.  11-15. 


ST  LUKE. 


221 


Here  there  is  almost  a  literal  agreement,  and  yet  neither 
the  graphic  style  of  St  Mark  nor  the  historic  style  of  St 
Luke  belie  themselves.  In  the  description  given  by  the 
former,  tlie  tree  is  represented  as  shooting  out  great 
branches,  and  the  birds  as  lodging  under  its  shadow.  In 
that  given  by  the  latter,  the  whole  similitude  is  thrown 
into  the  form  of  something  that  once  actually  happened, 
rather  than  of  a  thing  of  daily  occurrence.  The  seed  was 
cast,  the  birds  made  their  nests  in  the  branches  (in  the 
past  tense ^),  while  the  two  other  Evangelists  use  the 
present. 

In  the  similitude  of  the  wicked  husbandmen  we  find 
more  difference  in  the  details. 


Mattii.  xxi.  33. 

There  was  a  certain 
liouscholdev,  wliicli 
planted  aviueyard,  and 
hedged  it  round  about, 
and  difffjed  a  ivinepress 
in  ?Y,  and  built  a  tower, 
and  let  it  out  to  lius- 
bandnien,  and  went  into 
a  far  country  : 

3J:.  And  when  the 
time  of  the  fruit  drew 
near,  Lc  sent  his  ser- 
vants to  tlie  husband- 
men, that  they  might 
receive  the  fruits  of  it. 


35.  And  the  hus- 
bandmen took  /</.«  ser- 
vants, and  beat  one, 
and  hilled  another,  and 
stoned  another. 


Mahk  xii.  1. 
A  certain  man  planted 
a  vineyard,  and  set  an 
hedge  abo'ft  it,  and 
digged  a  place  for  the 
luine-fat,  and  built  a 
toirer,  and  let  it  out  to 
husbandmen,  and  went 
into  a  far  country. 

2.  And  at  the  season 
he  sent  to  the  husband- 
men a  servant,  that  he 
might  receive  fj'om  the 
luisbaudmen  of  the  fruit 
of  the  vineyard. 


3.  And  they  caught 
liim,  and  beat  him,  and 
sent  him  away  empty. 


30.  Again,  ho  sent       4.  And  again  he  sent 
other    servants     jnoir    unto  them  another  scr- 


LUKE  XX.   9. 

A  certain  man  planted 
a  vineyard,  and  let  it 
forth  to  husbandmen, 
and  went  into  a  fiir 
country ybr  a  longtime. 


10.  And  at  the  sea- 
son he  sent  a  servant 
to  the  husbandmen ,  that 
they  should  gis-e  him 
of  the  fruit  of  the  vine- 
yard: but  t!ic husband- 
men beat  him,  and  sent 
him  away  empty. 

11.  And  AGAix  he 
sent  another  servant  : 
and  they  beat  him  also, 
and  entreated  him 
shamcfuU}",  and  sent 
him  away  empty. 

12.  And  AGAIN  he 
sent  a  tiiikd  :  and  thev 


'  Tlie  Greek  aorist. 


222 


THE  FOUR  WITNESSES. 


than  thejirst ;  and  they 
(lid  unto  them  likewise. 


37.  But  last  of  all 
he  sent  nnto  them  his 
son,  saying,  They  wiU 
reverence  my  sou. 


vant ;  and  at  him  they 
cast  stones,  and  icoiind- 
ed  him  in  the  head,  and 
sent  him  away  shame- 
fully handled. 

6.  And  AGAIN  he  sent 
another ;  and  him  they 
hilled,  and  many  others ; 
heating  some,  and  hill- 
ing some. 

6.  Having  yet  there- 
fore one  son,  his  well- 
heloved,  he  sent  him 
also  last  unto  them, 
saying,  They  will  reve- 
rence mj'  son. 


wounded  him  also,  and 
cast  him  out. 


38.  But   when   the        7.  But   those   hus- 


husbandmen  saw  the 
son,  they  said  among 
themselves.  This  is  the 
heir ;  come,  let  us  kill 
him,  aiul  let  us  seize 
on  his  inheritance. 

39.  And  they  caught 
him,  and  cast  him  out 
of  the  vineyard,  and 
slew  him.  "When  the 
lord  therefore  of  the 
vineyard  cometh,  what 
Avill  he  do  unto  those 
husbandmen  ?  Tiiey 
say  unto  him,  He  will 
miserably  destroy  those 
wicked  men,  and  will 
let  out  his  vineyard 
unto  other  husband- 
men, which  shall  ren- 
der him  the  fruits  in 
their  seasons. 


bandmen  said  among 
themselves.  This  is  the 
heir  ;  come,  let  us  kill 
him,  and  the  inheri- 
tance shall  be  ours. 


8.  And  they  took 
him,  and  killed  him, 
and  cast  him  out  of 
the  vineyard.  What 
shall  therefore  the  lord 
of  the  vineyard  do  ?  he 
will  come  and  destroy 
the  husbandmen,  and 
will  give  the  vineyard 
unto  others. 


13.  Then  said  the 
lord  of  the  vineyard, 
what  shall  I  do  ?  I 
Avill  send  my  beloved 
son :  it  may  be  they 
will  reverence  him 
when  they  see  him. 

14.  But  when  the 
husbandmen  saw  him, 
they  reasoned  among 
themselves,  saying, 
This  is  the  heir  :  come, 
let  us  kill  him,  that 
the  inheritance  may  bo 
ours. 

15.  So  they  cast 
him  out  of  the  vine- 
yard, and  killed  him. 
What  therefore  shall 
the  lord  of  the  vine- 
yard do  unto  them  ? 
he  shall  come  and  de- 
stroy these  husband- 
men, and  shall  give 
the  vineyard  to  others. 
And  ichcn  they  heard 
it,  they  said,  God  for- 
bid. 


Each  of  the  three  Evangelists,  it  will  be  seen,  in  the 
differences  among  them,  again  maintains  his  consistency 
in  regard  to  style  and  tendency.  '^I'lms  St  Luke  at  once 
(v.  9)  leaves  out  the  description  of  the  vineyard,  given 


ST  LUKE.  223 

minutely  by  St  Matthew  and  St  Mark,  contenting  him- 
self Mitli  the  grand  outline  of  the  parabolic  narrative. 
Thus  St  Matthew  again  {y.  34  and  36)  adopts  the 
plural  number,  and  speaks  twice  of  servants;  while  St 
Mark  and  St  Luke  mention  only  one,  but,  on  the  other 
hand,  state  that  the  sending  was  repeated  thrice.  We 
have  already  remarked  ^  what  is  fitted  to  aifect  the 
reader  in  St  Mark  when  he  speaks  of  the  sending  of  the 
son  (y.  37)  ;  St  Luke  gives,  3Iy  beloved  son.  In  relat- 
ing the  repulse  and  ill  treatment  of  the  servants  that 
were  sent,  St  Mark  runs  most  into  details  :  it  is  only  in 
his  Gospel  that  we  read  (v.  4)  of  one  of  the  servants 
being  luouncled  in  the  head;  and  both  St  Matthew  and 
he  speak  of  the  stoning,  not  perhaps  without  prophetical 
allusion  to  the  lot  that  awaited  the  witnesses  of  Jesus 
Christ  himself.  St  Luke  (v.  12)  bears  principally  on  the 
rejection.  The  expidsion  of  the  Son  from  the  vineyard  O^  ?  j**" 
is  given  in  details  by  all  the  three.     St  Matthew  (v.  41)  •' 

puts  the  condemnation  of  the  enemies  in  the  mouth  of 
the  Pharisees  ;  while  St  Luke,  on  the  contrary,  gives  the 
very  exclamation  they  uttered,  God  forhid!"^ 

Let  us  now  glance  over  the  results  of  our  now  con- 
cluded review  of  St  Luke's  Gospel,  and  we  are  confident 
that  the  following  leading  points  will  be  brought  home  to 
the  conviction  of  our  readers. 

The  person  who  penned  the  third  of  our  Gospels,  can 
be  no  other  than  he  whom  all  Christian  antiquity  from 
the  very  first,  without  a  single  dissentient  voice,  has 
pronounced  him  to  be  :  Luke,^a  physician  of  Gentile 
descent  and  Greek  education,  a  proselyte  to  Judaism, 
and    afterwards,    as   a   Christian    disciple,    the   beloved 

»  Pflge  93.  "  Page  32. 


224  THE  FOUR  WITNESSES. 

companion  and  fellow-labouroi-  of  Paul,  the  apostle  to 
tlic  Gentiles. 

From  his  fellow  Evangelists  he  is  distinguished  by  the 
eminently  liisUaical  character,  as  \yell  of  the  plan  and 
contents  as  of  the  ^Yhole  style  and  manner  of  his  two 
writings — the  Acts  of  the  Apostles  being  to  be  regarded 
as  forming  one  continuous  whole  with  his  Gospel. 

It  is  true  that  nowhere  does  he  introduce  himself 
personally  as  physician,  proselyte,  and  Christian  from 
among  the  Gentiles,  whether  by  name,  or  by  mentioning 
his  own  labours  ;  yet  by  this  self-concealment,  this  indi- 
vidual personality  is  all  the  more  powerfully  brought  out 
in  all  that  stands  recorded  by  him.  Thus  we  have  found 
St  Paul's  doctrine  and  preaching  reappear,  as  it  were,  in 
a  historical  form,  in  St  Luke.  Thus  we  recognise  the 
proselyte  from  the  heathen  brought  over  to  Christ,  both 
in  the  delicacy  and  kindly  feelings  with  which  he  touches 
every  thing  Israelitish,  and  in  the  manner  in  which  he 
sets  forth  the  calling  of  the  Gentiles  to  the  communion  of 
Israel's  God  and  Messiah.  The  physician  reveals  himself 
not  only  in  some  traits  that  betoken  a  man  familiar  with 
diseases  and  their  cures,  but  also,  in  his  entire  conception 
of  the  good  news  of  salvation  and  grace,  in  his  whole 
view  of  the  person  of  the  Lord  Jesus.  This  same  Jesus, 
the  ever  to  be  praised  Lord  and  Saviour,  ^xo  have  seen, 
in  this  third  Gospel,  set  before  us  very  distinctly  as  the 
AlmightyJPhysician  of  soul  and  body  ;  in  close  connexion, 
moreover,  with  that  Israelitish  title  given  to  the  God- 
man,  as  the  merciful,  compassionate  High  Priest,  anointed 
with  the  Holy  Ghost,  and  going  about  every  where  doiiif/ 
(jood.  Here  we  have  seen  him,  in  an  ampler  diversity  of 
instances  than  any  where  else  in  the  Gospels,  surrounded 
with  all  manner  of  suffering  and  necessitous  persons — 


ST  LUKE.  225 

the  wretched,  tlie  despised,  and  the  weak.  These  charac- 
teristic marks  in  St  Luke's  Gospel  we  find  recurring,  ever 
and  anon,  even  in  tlie  details  of  numerous  ]Kirables  as 
thej  have  been  recorded  by  him.  Finally,  we  have 
seen  in  St  Luke,  the  historian  not  only  of  Jesus  Christ  in 
the  flesh,  but  also  of  tlie  Holy  Ghost,  by  whom  He,  the 
blessed  seed  of  the  woman,  was  conceived,  and  whom 
He,  after  his  own  return  to  heaven,  sent  forth  from  the 
Father  as  the  Comforter  whom  He  had  promised. 

Here  we  close  our  review  of  the  third  of  our  Gospels. 
The  fourth  and  last  now  demands  our  attention  :  it  is 
the  testimony  of  the  bosom  friend,  no  longer  of  Peter  or 
of  Paul,  but  of — the  Lord. 


226  THE  FOUR  WITNESSES. 


V.    ST  JOHN. 


When,  passing  from  tlie  Gospel  of  St  Matthew,  one 
takes  up  and  finishes  a  review  of  the  much  more  elabo- 
rated writings  of  St  Mark  and  St  Luke,  it  might  seem  as 
if  the  works  of  the  two  Apostolical  disciples  more  or  less 
eclipse  that  of  the  Apostle,  and  as  if  the  Gospels  of  the 
two  heathen  converts,  in  point  of  fulness  and  interest  at 
least,  surpass  that  of  the  witness  out  of  Israel.  No 
doubt  such  an  idea  has  but  a  slioiv  of  truth  :  it  can  have 
no  solid  ground  to  rest  upon.  Each  of  the  Gospels  has 
its  own  proper  value  ;  each  of  the  Evangelists  his  own 
special  gift  and  peculiar  excellence.  The  Gospel  of  St 
Matthew,  such  as  we  have  described  it,  the  mother  Gos- 
pel, the  Gospel  that  breathes  the  spirit  of  the  prophets, 
Mdll  ever  retain  its  high  importance  among  the  sacred 
four ;  the  writer's  Apostolic  character,  even  after  a 
comparison  with  his  two  successors,  remains  a  special 
guarantee  of  the  truth  of  the  testimony.  And  yet  one 
cannot  but  feci  that,  even  with  tlie  apostolic  testimony  of 
St  Matthew, .  a  second  testimony  from  one  of  the  twelve 
is  desirable  ;  and  that  the  harmony  will  be  more  com- 
})lcte  and  dehghtful,  if,  instead  of  being  closed  M'ith  the 
composition  of  a  companion  of  St  Peter  or  of  St  Paul, 
it  should  bo  crowned,  as  it  were,  with  tho  testimony 


ST  JOHN.  227 

of  an  immediate  disciple — a  highly  privileged  apostle  of 
Jesus  Christ.  In  the  writer  of  the  fourth  of  the  Gospels, 
then,  we  again  meet  ^vith  an  Apostle,  one  of  the  three 
specially  selected  from  the  chosen  twelve  ;  and  again, 
that  very  one  of  the  three  who  was  the  specially  beloved 
and  chosen  bosom  disciple.  It  is  John,  whom  we  have 
seen  in  the  clays  of  our  Lord's  sojourn  upon  this  earth, 
admitted  and  called,  along  with  his  brother  James,  and 
with  Peter,  to  behold  the  restoration  to  life  of  the  daughter 
of  Jairus,  to  witness  the  transfiguration  of  their  Master 
on  the  Mount,  and  afterwards,  to  be  present  at  the  scene 
of  our  Lord's  agony  in  Gethsemane.  It  is  John,  who, 
while  he  sat  at  supper,  leant  with  affectionate  confi- 
dence on  the  bosom  of  his  Lord ;  to  whom,  as  he 
stood  by  the  cross,  his  Lord's  mother  was  confided,  to 
be  regarded  thenceforward  as  his  own.  It  is  John, 
whom  first,  after  the  descent  of  the  Holy  Ghost,  we 
find,  along  with  St  Peter,  exercising  his  apostolical  func- 
tions in  signs,  and  wonders,  and  the  laying  on  of  hands 
in  the  name  of  the  Lord  ;  who  along  with  St  Peter,  and 
St  James,  the  Lord's  brother,  is  called  by  St  Paul  a 
pillar  of  the  Church  at  Jerusalem.  Yet  not  a  single 
word  remains  to  us  of  his  preaching  during  all  those  days 
subsequent  to  the  return  of  Jesus  to  heaven.  It  was  a  long 
while  after  that,  that  the  Churches  first  received  from  him 
his  Epistles,  his  Gospel,  and  one  other  most  sublime  writ- 
ing from  his  pen.  More  than  half  a  century  had  elapsed 
since  John,  the  son  of  Zebedee,  was  directed  by  another 
John,  the  son  of  Zacharias,  to  the  Lamb  that  talceth  away 
the  sin  of  the  luorld,  and  followed  him.  The  Benjamin 
among  the  twelve  Apostles  was  now  a  patriarch  far 
advanced  in  life.  His  fellow-disciples  and  contempo- 
raries v\'erc  no  more,     Jajnoij  his  brother  had  fallen  a 


228  THE  FOUE  WITNESSES. 

victim,  long  before,  to  the  violence  of  Ilerod  ;  Peter  had 
died  upon  the  cross  ;  Paul  had  been  slain  by  the  sword  ; 
and  the  otlier  apostles,  each  at  his  post,  in  various  parts 
of  the  world.  Then  came  the  destruction  of  Jerusalem. 
The  sacrifices  had  ceased  to  be  offered ;  Israel  had 
become  a  people  tvitiiout  a  line/,  witliont  priests,  ivithont 
sacrifices,  unthouf  ephod  and  tercipldm,  without  a  coun- 
try. The  line  of  demarcation  between  Christians  con- 
verted from  Judaism,  and  Christians  converted  from 
heathenism,  was  effaced.  Jerusalem,  utterly  destroyed, 
was  no  longer  the  city  either  of  the  Temple  and  Syna- 
gogue, or  of  the  first  Apostolic  Church.  The  great  cities 
of  heathendom  had  now  become  the  mother-churches  of 
Christendom  ;  Ephesus,  among  others,  where  the  beloved 
disciple,  as  elder  of  tlie  Church,  closed  his  long  pro- 
tracted life.  Either  while  still  residing  in  the  midst 
of  that  Church,  or  during  his  banishment  to  the  island  of 
Patmos,  he  took  up  the  pen  for  the  last  time.  He  lays  his 
testimony  before  the  Churches  to  the  remotest  ages,  under 
the  guidance  of  that  Holy  Spirit  who  had  been  promised 
to  him  as  well  as  to  the  rest,  to  lead  him  into  all  truth,  to 
bring  all  things  to  his  remembrance,  and  also  to  shew  him 
the  things  that  luere  to  come?  His  first  writing  is  histo- 
rical; with  it  he  winds  up  and  completes  the  Gospel 
testimony  of  the  life,  sufferings,  death,  and  resurrection 
of  our  Lord.  His  last  writing  is  prophetical ;  and  in  it 
he  connects  the  last  things  with  the  first — the  prophecies 
of  the  Old  Testament  with  the  language  of  the  New,  for 
tlie  revelation  of  the  final  object  of  all — our  Lord's 
second  coming,  and  the  establishment  of  his  glorious 
lingdom,  as  in  heaven  so  likewise  on  earth. 

As  tlie  author  was  a  special  object  of  his   Master's 

'  Jdlm  xiv.  XV.  xvi. 


ST  JOHN.  229 

choice,  so  is  his  Gospel  a  select  and  exquisite  production. 
It  is  not  like  any  of  the  three  that  preceded  it,  and,  never- 
theless, it  is  one  and  the  same  testimony  with  tliem  to  Jesus 
Christ,  the  Son  of  God,  come  into  the  world,  crucified  for 
sin,  and  gone  back  to  glory.  It  is  the  same  testimony  ; 
but,  like  the  sun  seen  in  the  sky  of  Italy  or  Greece, 
brighter  and  more  glorious  than  as  it  appears  in  any  of 
his  fellow-witnesses.  It  is  a  voice  from  heaven ;  it  is 
the  language  of  a  seer.  It  is  a  Gospel  from  the  height, 
and  likewise  from  the  depth. 

From  the  he'iglit !  It  does  not  start,  like  that  of  St 
Mark,  from  the  baptism  in  Jordan,  nor  like  St  Matthew's, 
from  our  Lord's  descent  from  Abraham  and  David,  nor 
like  St  Luke's,  from  the  first  promises  regarding  our  Lord 
and  his  forerunner  ;  no,  but  from  a  period  before  the 
imrld  was.  Thus  does  he  characterise  his  testimony  in 
the  Epistle  (1  John,  i.  1,  2)  :  That  which  was  from  the 
beginning,  luhich  we  have  heard,  which  we  have  seen  luith 
our  eyes,  which  we  have  lool'ed  upon,  and  our  hands  have 
handled,  of  the  Word  of  Life  (Gr.  t6v  \6yov  rrj'i  ^ar}';,  the 
living  AYord)  ;  for  the  Life  teas  manifested,  and  ive  have 
seen  it,  and  bear  witness,  and  shew  unto  you  that  eterncd 
Life,  ujhich  was  luith  theFather,andwas  manifested  unto  us. 

Tims  does  he  characterise  that  testimony  in  the  Gospel 
itself,  in  its  opening  words :  Ix  the  beginning  was  the 
Word  (ch.  i.  1).  And  that  Word  the  Gospel  of  John 
defines  for  us  as  it  was  before  all  things  in  His  uncreated 
divine  nature  :  it  was  in  the  beginning  avith  God,  and  it 
was  God  (i.  1).  Following  out  the  golden  thread  of  that 
supreme  glory  from  this  point  through  tlie  whole  of  his 
Apostolical  writings,  he  has  preserved  for  us  the  testi- 
monies uttered  by  the  mouth  of  Jesus  himself  respecting 
his  eternal  Godhead:  Before  Abrcdiam  was,  I  am  (viii, 


230  THE  FOUR  WITNESSES. 

58) ;  /  and  the  Fafher  are  one  (x.  30)  ;  he  that  hath 
ceen  me  hath  seen  the  Father  (xiv.  9) ;  in  perfect  liar- 
moiij  with  which  stand  the  words  addressed  to  Jesus  by 
St  Thomas  in  that  same  Gospel  (xx.  28),  My  Lord  and 
my  God!  and  again,  in  the  book  of  the  Reyelation,  the 
testimony  of  our  glorious  Redeemer  respecting  himself 
(i.  17):/  am  the  First  and  the  Last. 

And  in  like  manner  as  this  Gospel  of  the  son  of 
Zebedee  observes  and  describes  all  things  from  the 
highest  point  of  view,  so  also  does  he  contemplate  them 
in  their  depth,  and  present  them  to  us  again  in  all  the 
fulness  of  their  truth  and  reality  in  ordinary  life.  No 
one  has  testified  to  the  reality  of  our  Lord's  becoming 
man  with  an  expression  at  once  of  such  depth  of  meaning, 
and  of  such  simplicity  :  The  Word  ivas  made  flesh. 
No  one  shews  this  Word  to  us,  when  come  into  this 
world,  when  manifested  in  human  flesh,  so  fully,  and  in 
such  a  multiplicity  of  aspects,  as  St  John,  in  contact  and 
controversy  with  men,  arguing  with  sinful  men,  enduring 
the  contumelies  of  sinful  men  (called  a  Samaritan,  and 
one  that  hath  a  devil,  viii.  48)  ;  the  hand  of  men  inces- 
santly lifted  up  against  him,  to  seize  him — to  stone  him. 

And  yet  even  here  we  find  an  indescribable  glory 
encircling  Jesus  in  all  that  he  suffers  as  w^ell  as  all  that 
he  says.  It  is  as  if  the  exceeding  brightness,  of  which 
St  John  was  a  witness  on  the  Mount  of  Transfiguration, 
threw  life  and  lustre  into  all  his  delineations  of  the 
Redeemer.  On  every  subject  that  he  touches,  his 
expressions  are  characterised  by  a  festive  sublimity,  a 
tone  of  celestial  elevation.  What  is  called  conversion  by 
his  predecessors,  is  wdth  him  the  neiu  birth,  the  being  born 
of  God;  the  crucifixion  is  the  liftinfi  iij)  as  of  a  sacrifice  ; 
the  Crucified  is  called  the  Lamh.     lender  that  last  name 


ST  JOIIK.  231 

especially,  the  book  of  Revelation  worships  and  glorifies 
the  Son  of  God,  who  was  slain  for  the  sins  of  the  world. 

The  Gospel  and  the  Revelation  of  John !  the  first 
things  and  the  last.  The  first  coming  of  Jesus  Christ  in 
the  flesh,  witnessed  and  described  bj  the  disciple  who,  at 
the  table  of  the  last  feast,  lay  as  a  youthful  follower  on 
his  breast ;  the  second  coming  of  Jesus,  seen  in  visions, 
and  described  in  prophetical  scenes,  by  the  same  disciple 
in  his  extreme  old  age.  In  both  he  glorifies,  both  in 
heaven  and  on  earth,  Him  who  is  the  First  and  tlie  Last, 
the  Beginning  and  the  End,  the  Alpha  and  the  Omega. 

The  Gospel  and  the  Revelation ! — a  harmonious  and 
glorious  testimony  to  Ilim  who  was  already  beheld  in  his 
eternal  kingdom  with  the  marks  on  his  body  of  the  wounds 
by  which  he  accomplished  the  atonement,  in  like  manner 
as  he  bore,  during  his  humiliation  on  earth,  the  glory  of 
the  Godhead  in  his  essential  being,  and  manifested  it  in 
words  and  works.  What  pen  could  bestow  both  these 
Avritings  upon  us  but  that  of  him  Avho,  when  an  old  man 
in  Patmos,  recognised  that  Master  whom  he  had  once 
seen  with  his  own  eyes  suffering  death  on  the  cross, — in 
the  King  of  kings,  seated  far  above  all  heavens,  and  who, 
though  thus  changed  from  what  he  once  had  been,  could  not 
separate  a  single  trace  of  his  completed  sufi'erings  on  this 
earth  from  those  splendours  of  the  Godhead  which  irra- 
diate that  Lord  of  lords  in  heaven  ?  The  Gospel  of  the 
AVord  made  flesh ! — the  Revelation  of  the  glory,  and  of  the 
kingdom,  and  of  the  coming  of  the  Lamb  that  was  slain  ! 
This  the  disciple  ichom  Jesus  loved  was  honoured  to 
write  before  entering  into  the  rest  of  his  Lord. 

Such,  at  the  very  threshold  of  our  fourth  Gospel- 
survey,  are  a  few  of  the  traits  that  naturally  suggest  them- 


232  THE  FOUR  WIT^'ESSES. 

selves  as  indicatiAT  of  the  peculiar  character  of  a  writer 
who,  in  all  that  he  has  recorded,  makes  himself  known  to 
us  as  an  eyewitness,  as  a  trusted  bosom  friend,  as  a  most 
enlightened  minister  and  seer,  as  one  before  whose  eyes, 
while  he  stood  on  the  brink  of  eternity,  the  great  spec- 
tacle of  salvation  appeared  in  all  the  glory  of  its  truth. 
The  reader  may  possibly  fear  that,  in  this  short  review, 
Ave  are  about  to  give  him  rather  a  poetical  representation 
than  a  satisfactory  demonstration  of  the  truth  which  we 
would  here  establish  in  the  face  of  the  infidelity  of  the 
age  in  which  we  live.  If  so,  let  him  follow,  with  an  atten- 
tion all  the  more  severe,  the  very  simple  and  prosaic 
analysis  which  we  have  undertaken,  and  from  which  both 
the  genuineness  and  the  divine  inspiration  of  this,  as  well 
as  of  the  other  Gospels,  will  appear.  Here,  too,  the 
method  of  observation  and  comparison  will,  we  are  con- 
fident, prove  the  most  likely  to  conduct  us  to  our  point, 
and  the  most  convincing  in  its  all-important  results. 

We  may  assume  the  fourth  of  our  Evangelical  writings 
to  be  fresh  in  the  recollection  of  all  our  readers. 

On  comparing  this  recollection  with  the  impression  left 
on  us  by  the  three  synoptical  Gospels,  we  nnist  at  once 
be  sensible  that  our  fourth  Gos})el  has  something  in  it 
powerfully  distinctive,  something  profoundly  illustrative, 
something  that  takes  a  strong  hold  on  our  minds.  Tlicre 
are  here,  as  in  the  other  Gospel  writings,  historical  inci- 
dents taken  from  the  life,  and  sufferings,  and  resurrec- 
tion of  Jesus  Christ.  But  no  sooner  do  we  enter  upon 
it,  than  we  find  something  more  than  the  artless  and  child- 
like simplicity  of  St  Mattliew's  narrative  ;  more  than  the 
rapidity  and  terseness  of  St  Mark's  record  ;  more  tlian 
the  calm  and  flowing  historical  style  of  St  Luke.     With 


ST  JoHi>r.  233 

tliat  artlessiioss,  and  tliat  terseness,  and  tliat  calmness, 
there  is  here  mingled  a  higher  and  more  elevated  tone — 
a  tone  derived  from  the  monuments  of  the  remotest  sacred 
antiquity,  as  well  as  from  the  hidden  depths  of  the  most 
profound  tlieologv  ;  a  tone,  reminding  us  sometimes  of 
the  Mosaic  account  of  the  creation,  sometimes  of  the  wise 
sayings  of  Solomon,  sometimes  akin  even  to  the  later 
theology  of  Jewish-Alexandrine  philosophers.  Let  us 
but  read  and  compare.  Moses  had  said  :  In  the  begin- 
ning God  created  the  lieaven  and  the  earth;  and  John 
says,  IN  THE  BEGINNING  ?6'rts  {r^v)  the  Word.  Byhimiuere 
all  things  made  {ejevero) ;  and  withont  h'mi  ivas  not  any 
thin;/  made  that  was  made  (eyevero  ovhev  o  yeyove).  The 
Supreme  AVisdom  had  said  in  Solomon  (Prov.  viii.  22), 
Jehovah  possessed  me  in  the  heginning  of  his  way,  before 
his  worls  of  old.  I  have  been  set  vp  {cmointed)  from 
everlasting,  from  the  beginning,  or  ever  the  earth  was. 
When  there  tvere  no  depths,  I  was  brought  forth;  before 
the  mountains  were  settled,  before  the  hills  was  I  brought 
forth.  Then  I  luas  with  him  as  a  nursling,  and  I  tvas 
daily  his  delight,  rejoicing  always  before  him.  And  of 
tlie  Word,  says  St  John,  that  it  was  in  the  beginning  with 
God,  that  the  luorld  was  made  by  it ;  and  that  the  only 
begotten  Son,  ivho  is  in  the  bosom  of  the  Father,  hath  re- 
vecded  the  Father  unto  us.  The  philosophy  of  Philo  placed 
a  Logos  (Word),  a  second  god  {hevT6po<;  ©eo?),  beside  the 
eternal  God.  St  John,  sifting  the  fundamental  trutli  from 
human  error,  acknoMledgcs  and  teaches  the  existence  of 
that  Word  with  God,  but  not  as  a  second  or  fellow-r/or/ ; 
no,  but  as  very  God,  and  anon  (verse  14)  as  manifested 
in  the  flesh.  Tims  the  opening  statements,  and  the  pre- 
vailing tone  of  our  fourth  Gospel,  indicate  quite  a  new 
element  in  the  Evangelical  records ;  they  indicate  a  Gospel, 


234  THE  FOUR  AVITNESSES, 

not  merely  of  a  narratiyc  character,  but  doctrinal  also,  and 
full  of  divine  philosophy.  Here  we  have  not  only  a  his- 
torical testimony,  but  also,  for  the  first  time  in  the  Gospels, 
an  Apostolical  theology. 

And  this  peculiar  tone  and  stamp  arc  intimately  con- 
nected with  the  whole  object  of  this  Gospel.  While  the 
synoptic  Gospels  only  link  narratives  together,  without 
remark,  elucidation,  or  jDarenthesis,  our  fourth  Evangelist 
pauses,  as  it  were,  at  every  turn,  at  one  time  to  give  a 
reason,  at  another  time  to  fix  the  attention,  to  deduce 
consequences,  or  make  applications,  or  to  give  utterance 
to  the  language  of  praise.  Thus,  when  (ii.  19)  he  records 
the  saying  of  Jesus  :  Destroy  this  temple,  and  in  three 
days  I  ivill  raise  it  up  again,  he  follows  it  up  with  the 
explanation  (verse  21)  :  But  he  spahe  of  the  temple  of  his 
body,  and  connects  it  (verse  22)  with  another  striking 
circumstance,  namely,  that  the  disciples  first  bethought 
themselves  of  this  saying  of  their  Master's  after  he  was 
risen  from  the  dead.  Thus,  after  having  stated  at  the 
same  place  (verse  23)  that  many  at  Jerusalem  believed 
in  the  name  of  Jesus,  he  goes  on  to  remark  that  Jesus  did 
not  commit  himself  unto  them  (verse  24),  and  this  (verse 
2.5)  because  he  hieiu  all  men,  and  needed  not  that  any 
should  testify  of  man:  for  he  himself  knew  ivhat  was  in 
man.  Thus,  after  having  (iii.  14,  15)  related  the  words 
of  Jesus  to  Nicodemus,  that  as  Moses  lifted  up  the  serpent 
in  the  wilderness,  even  so  must  the  Son  of  man  be  lifted 
up:  that  whosoever  believeth  on  him  should  not poish,  but 
have  eternal  life,  he  immediately,  and  with  hardly  any 
perceptible  transition,  follows  it  up  with  those  striking 
evangelical  declarations,  possessing  the  character  partly  of 
powerful  preaching,  partly  of  a  beautiful  burst  of  praise  : 


ST  JOHN.  235 

For  God  so  loved  the  world,  that  he  gave  his  ordy  hegotten 
Son,  that  ivhosoever  helieveth  on  him  should  not  perish,  hut 
have  everlasting  life.     For  God  sent  not  his  Son  into  the 
world  to  condemn  the  world;  hut  that  the  world  through 
him  might  be  saved.     He  that  helieveth  in  him  is  not  con- 
demned: hut  he  that  helieveth  not  is  condemned  already, 
because  he  hath  not  believed  in  the  name  of  the  only  he- 
gotten  Son  of  God.     And  this  is  the  condemnation,  &c. 
Anon  (verses  22,  23),  lie  interjects  an  explanatory  state- 
ment that  Jesus  and  John  were  both  baptizing  at  that 
time;  fo?',  says  he  (verse  24),  John  zvas  not  yet  cast  into 
prison.     Subsequently,  in  a  parenthesis  of  the  same  sort, 
he  explains  how  he  means  the  baptizing  by  Jesus  to  be 
understood  (iv.  1,  2)  :    Wlien  therefore  the  Lordhiew  how 
the  PJiarisees  had  heard  that  Jesus  made  and  baptized 
more  disciples  than  John  {though  Jesus  liimself  baptized 
not,  but  his  disciples),  he  left  Judcea,  and  departed  again 
into  Galilee.    When  Jesus  met  with  the  Samaritan  woman, 
our  EvangeHst  again  explains  how  Jesus  could  go  to  her 
for  a  drink  of  water  (iv.  8)  :  For  his  disciples  ivere  gone 
away  unto  the  city  to  buy  meat.     "When,  subsequently, 
the  Lord  returned  to  Cana  in  Galilee,  it  recurs  to  the 
Evangelist's  recollection  that  this  was  the  place  vdiere^ 
shortly  before,  the  v/ater  had  been  changed  into  wine  (verse 
45).     On  another  occasion  he  by  a  short  parenthesis 
notices  the  progress  made  by  Nicodemus  in  the  faith, 
when  that  leader  in  Israel  pubHcly  reprimanded  his  col- 
leagues on  account  of  their  opposition  to  Jesus  (vii.  50). 
Nicodemus  (he  that  came  to  jesus  by  night,  being  one 
OF  THEii)  saith  unto  them.  Doth  our  laiu  judge  any  man 
before  it  hear  him,  and  hnoiv  luhat  he  doethf     In  like 
manner,  differing  in  this  entirely  from  his  three  prede- 
cessors, he  steps  aside  for  the  purpose  of  explaining  who 


236  THE  FOtJll  WITKESSES. 

tlie  Mary  of  Bethany  was,  in  tlie  parenthesis  (xi.  2)  :  It 
was  that  Marij  which  anointed  the  Lord  with  ointment, 
and  wiped  his  feet  with  her  hair.  After  mentioning  the 
remarkable  saying  of  Caiaphas,  That  one  man  must  die  for 
the  people,  that  the  u'hole  nation  perish  not,  he  emphati- 
cally calls  attention  to  the  peculiar  connexion  between 
that  saying  and  the  high  office  of  the  person  who  uttered 
it:  And  this  spale  he,  not  of  himself  hut  bein//  high  priest 
that  year,  lie  prophesied  that  Jesus  should  die  for  that 
nation;  and  then  he  adds,  of  himself,  the  following  ex- 
planation and  extension  of  wliat  was  said  :  And  not  for 
that  nation  only,  but  that  also  he  should  gatlier  together 
in  one  the  children  of  God  that  were  scattered  abroad  (xi. 
49-52).  He  afterwards,  in  the  way  likewise  of  paren- 
thesis and  explanation,  recurs  to  this  Balaamite  prophecy. 
When  he  represents  our  Lord  in  the  history  of  his  pas- 
sion (xviii.  13)  as  brought  first  before  Annas,  and  after 
that  before  Caiaphas,  tlie  high  jm est  for  that  year,  he  goes 
on  to  say  (verse  14),  Now  Caiaphas  was  he  tuhich  gave 
counsel  to  the  Jews,  that  it  was  expedient  that  one  man 
shoidd  die  for  the  people.  Our  fourth  Clospel  is  rich  above 
all  in  expositions  (always  in  the  way  of  parenthesis  and 
remark)  of  the  words  spoken  by  Jesus  himself  Thus 
(vii.  37-39),  when  its  author  records  our  Saviour's  excla- 
mation in  the  temple,  on  the  last  day  of  the  feast  of 
tabernacles,  If  any  man  thirst,  let  him  come  unto  me,  and 
drinlc,  he  immediately  follows  it  up  with  the  remark,  But 
this  spake  he  of  the  Spirit,  ivhich  they  that  believe  on  him 
shoidd  receive.  In  like  manner  (xi.  11-13),  wliere  we 
are  told  that  Jesus  had  said  of  Lazarus,  when  dead,  that 
he  slept,  and  the  disciples  had  remarked  upon  that,  Lord, 
if  he  sleep  he  shall  do  well,  there  immediately  follows  the 
Evangelist's  elucidation,  Ilowbeit  Jesus  spcdce  of  his  death ; 


ST  JOHN.  237 

hut  they  tltoiight  that  he  hadspoJcen  of  taking  of  red  in  sleep. 
And  at  the  close  of  this  Gospel  (xxi.  18,  19),  after  com- 
municating the  words  of  our  Lord  to  St  Peter,  When  thou 
tuast  young,  thou  girdedst  thyself  and  ivalhedst  ivhither 
thou  uwddest :  hut  when  thou  shalt  he  old,  thou  shalt  stretch 
forth  thy  hands,  and  another  shall  gird  thee,  and  carry 
thee  whither  thou  woiddest  not,  he  at  once  solves  the 
enigma  iuA^olved  in  the  prediction  by  saying  (verse  19), 
This  spake  he,  signifying  hy  what  death  he  shoidd  glorify 
God.  The  words  of  Jesus  to  the  disciple  luhom  he  loved 
are  given  in  like  manner  in  that  same  chapter  (verses 
20-23)  with  an  explanation  of  them,  and  correction  of 
a  mistake  that  had  prevailed  among  the  brethren  with 
respect  to  the  future  lot  of  that  disciple. 

These,  out  of  many  examples,  may  suffice  to  shew  this 
peculiarity  of  our  fourth  Gospel,  that  it  proceeds  upon 
the  principle  of  not  merely  presenting  a  narrative  of  occur- 
rences, but  also  of  giving  explanations,  remarks,  elucida- 
tions, and  arguments.  Hence  that  multitude  of  paren- 
theses, indicated  by  the  words  now  (Se),  and  then  (ovv)  or 
therefore  {Sue  rovro),  which  we  find  in  this  Gospel,  and 
which,  of  themselves,  give  it  quite  a  peculiar  colour  when 
compared  with  the  synoptical.  The  reader  may  further 
compare  ch.  i.  v.  18  ;  vi.  22-24  ;  ix.  22  ;  xi.  5,  18,  30  ; 
xii.  37-43;  xviii.  2,  3-24,  28;  xix.  35;  xx.  30,  31;  xxi. 
12,  24,  25. 

Intimatcl}^  connected  with  the  above  peculiarity  of  plan, 
there  is  yet  another  by  which  this  is  distinguished  from  the 
other  Gospels.  As  we  have  already  remarked,  it  gives 
us  no  connected  narrative  of  our  Lord's  doings  and  say- 
ings, but  rather  a  choice  selection  of  the  most  remarkable 
tokens  of  his  divine  majesty,  followed  up  very  fully  by 


238  THE  FOUll  WlTNESSh:S. 

tlie  reflections  and  doctrines  suggested  by  those  wonderful 
occurrences.  We  find  only  six  of  our  Lord's  miracles  re- 
corded in  this  Gospel ;  but  these  are  all  of  the  most  remark- 
able kind,  and  surpass  the  rest  in  depth,  specialty  of  appli- 
cation, and  fulness  of  meaning.  Of  these  six  there  is  only 
one  that  we  find  in  the  other  three  Gospels — tliat  of  the 
multiplication  of  the  loaves.  That  miracle,  chiefly,  it  would 
seem,  on  account  of  the  important  instructions  of  which  it 
furnished  the  occasion  (chap,  vi.),  is  here  recorded  anew. 
The  five  other  tokens  of  divine  power  to  which  we 
allude,  are  distinguished  from  among  the  many  that  are 
known  to  us  from  being  recorded  in  the  three  other  Gos- 
pels, by  their  furnishing  a  still  higher  display  of  power 
and  command  over  the  ordinary  laws  and  course  of  nature. 
Thus  we  find  recorded  here  the  first  of  all  the  miracles 
that  Jesus  wrought :  the  changing  of  water  into  wine  at 
the  marriage-feast — that  of  the  son  of  the  nobleman 
of  Capernaum  (iv.  48-54),  cured  by  our  Lord  at  a  distance 
from  Cana,  at  Capernaum;  afterwards,  of  the  numerous 
cures  of  the  lame  and  the  paralytic  by  the  word  of  Jesus, 
only  one  :  that  of  the  man  wlio  had  suftered  from  an  infir- 
mity thirty  and  eight  years  (chap,  v.)  Anon,  out  of  the 
many  cures  performed  on  the  blind,  we  have  only  one  in- 
stance, but  that  is  the  case  of  a  person  who  had  been  horn 
blind  (chap,  ix.)  In  fine,  we  have  the  restoration  of 
Lazarus  to  life,  not  from  a  death-bed,  like  the  daughter 
of  Jairus;  not  from  a  bier  for  the  dead,  like  the  young 
man  of  Nain,  hut  fro?n  the  grave,  when,  having  lain  buried 
there  for  four  days,  he  had  already  begun  to  sink  into 
corruption  (chap,  xi.)  Lastly,  from  among  the  signs  and 
wonders  which  Jesus  did  Avhile  still  upon  the  earth  after 
liis  resurrection,  and  which  are  nowhere  else  recorded  by 
the  Evangelists,  we  luavc  one  example  in  tlie  miraculous 


8T  JOHN.  239 

drauglit  of  fishes  on  the  sea  of  Tiberias  (xxi.),  -when  the 
disciples,  at  the  command  of  their  risen  Lord,  had  threwn 
out  the  net  on  the  right  side  of  the  ship,  and  Simon  Peter 
ivent  up,  and  dreiu  the  net  to  land  full  of  great  fishes,  an 
hundred  and  fifty  and  three  :  and  foi'  all  there  were  so 
many,  yet  ivas  not  the  net  hrohen. 

Yet,  as  we  liave  remarked,  all  these  signs  in  our  fourth 
Gospel  furnish  occasion  chiefly  for  communicating  the 
reasonings,  discourses,  and  conversations  of  Jesus,  alike 
with  friends  and  foes,  with  his  disciples  and  with  the 
multitude.  The  miracle  at  the  marriage-feast  of  Cana 
is  recorded  not  for  its  own  sake  alone,  but  also  for  the 
sake  of  the  weighty  words  that  passed  between  Jesus  and 
his  mother,  and  between  them  and  the  servants  at  the 
feast,  before  his  manifesting  his  glory  at  that  place.  The 
cure  of  the  invalid  at  Bethesda  having  been  performed 
on  the  Sabbath-day,  leads,  in  like  manner,  not  (as  re- 
peatedly happens  in  the  case  of  the  other  Evangelists) 
to  a  single  saying,  but  to  a  whole  series  of  statements 
and  instructions  from  the  Saviour,  respecting  himself  and 
his  relation  to  the  Father  (ch.  v.)  To  the  account  of 
the  multiplication  of  the  loaves,  there  is  here  annexed 
the  sublime  doctrine  taught  by  Jesus  at  Capernaum,  by 
which,  leading  off  men's  thoughts  from  the  earthly  and 
the  visible,  he  bids  the  multitudes  which  were  foUowino- 
him  only  for  the  sake  of  the  meat  that  perisheth  :  labour 
for  that  meat  tuhich  endureth  unto  everlasting  life,  and 
declares  of  himself :  /  am  the  bread  of  life.  The  open- 
ing of  the  eyes  of  the  man  that  had  been  blind  from  his 
birth,  is  still  less  confined  to  a  simple  statement  of  the 
miracle,  and  mentioned  for  its  own  sake  ;  but  appears 
with  all  the  more  important  circumstances  attending  it, 
and  especially  with  all  the  animated  dialogues  tliat  took 


240  THE  FOUJi  WITNESSES. 

place  between  Jesus  and  the  man  whom  he  had  cured— 
between  the  latter  and  the  Pharisees — between  the  Jews 
and  the  man's  parents  on  that  occasion.  The  restoration 
of  Lazarus  to  life,  in  like  manner,  presents  a  copious  and 
ample  narrative,  not  only  of  the  miracle  itself,  but  also 
of  all  that  passed  on  the  occasion  between  Jesus  and  his 
disciples — between  Jesus  and  tlie  two  sisters  of  the  de- 
ceased— between  these  again  and  the  Jews  who  came  to 
comfort  tliem — then  between  the  Pharisees,  the  chief 
priests,  and  finally  Caiaphas  ;  while  a  little  after  (xii.  1 7) 
our  last  Evangelist  connects  that  miraculous  event  with 
the  supper  at  Bethany,  and  our  Lord's  entrance  into 
Jerusalem  from  Bethphage. 

Thus,  then,  every  where  throughout  this  Gospel  the 
Lord  speaks;  a  remarkably  appropriate  distinction  in  a 
Gospel  which  may  be  said  to  bear  on  its  very  title — Tlie 
Word.  With  a  fulness  which  we  find  in  no  other  Evan- 
gelist, the  Evangelist  Apostle  St  John  has  preserved  for 
us  consecutive  sayings  and  lengthened  conversations  of 
Jesus  with  his  disciples,  with  the  multitudes,  with  his 
adversaries,  and  with  interesting  individual  souls.  We 
have  already  called  attention  to  those  which  were  ex- 
changed on  each  occasion  of  a  miracle  being  wrought, 
and  which  threw  the  clearest  light  on  the  object  for 
which  it  was  designed,  and  the  depth  of  meaning  it 
bore.  Not  less  copious  and  full  of  sublime  truth,  is 
our  Lord's  discourse  with  Nicodemus  on  the  new  hirth, 
and  the  Uftiny  up  on  the  cross ;  as  also  that  with  the 
Samaritan  woman,  who,  by  means  of  seven  questions  and 
answers,  became  captive  to  tlie  faith  in  that  Saviour  not 
of  the  Jews  only  but  also  of  the  world  (ch.  iv.)  :  that 
with  the  Jews,  on  the  occasion  of  the  last  day  of  the 


ST  JOHN.  241 

feast  of  tabernacles  (ch.  vii.  viii.)  The  last  instructions, 
promises,  and  predictions  to  the  disciples,  on  the  night  in 
^yllich  the  Saviour  was  betrayed,  are  recorded  here  with  a 
fulness  (ch.  xiii.  xiv.  xv.  xvi.)  to  which  there  is  nothing 
to  be  compared  in  the  other  tliree  Gospels.  Finally, 
whereas  in  those  Gospels  we  find  but  here  and  there  a 
single  exclamation  addressed  by  Jesus  to  God  his  Father, 
we  have  in  the  Gospel  of  St  John  that  solemn  and  richly 
developed  prayer  at  the  commencement  of  the  great  night 
and  day  of  his  passion,  and  which,  known  by  the  name  of 
our  Lord's  intercessory  prayer,  comprehends  at  once  an  ad- 
dress to  the  Father,  and  a  declaration  of  the  sublimest  truths 
and  the  most  precious  promises  to  believers  of  all  ages. 

In  that  prayer,  in  all  the  discourses  held  with  his  dis- 
ciples and  people  of  every  condition,  we  find  opened  for  us 
in  this  Gospel  a  treasury  of  sublime  truths  respecting  the 
very  person  of  our  Lord — his  oneness  with  the  Father — 
his  mission  from  the  Father — his  love  to  men,  to  his 
own — the  intimate  fellowship  and  spiritual  unity  that 
sinful  men  shall  enjoy  with  him  through  faith,  under 
the  revelation- and  mighty  energies  of  the  Holy  Ghost, 
whom  he  was  to  send  in  his  stead — and  so  forth.  In 
no  other  Gospel  does  the  Son  testify  more  directly,  or 
repeatedly,  concerning  himself  In  no  other  Gospel, 
when  God  is  spoken  of,  does  the  name  of  Father,  the 
Father,  my  Father,  recur  so  very  often,  in  its  special  and 
exclusive  relation  to  Jesus,  as  he  himself  here  distin- 
guishes that  transcendent,  and  to  himself  peculiar  rela- 
tionship, from  that  which,  by  Him,  and  in  Him  tlie 
Mediator,  God  desires  to  sustain  with  the  children  of  men. 
/  ascend  unto  my  Father,  and  your  Father  (xx.  17). 
The  nature  of  that  relationship  of  the  Father  to  the  Son, 
and  of  the  Son  to  the  Father,  he  explains  in  this  Gospel 


242  THE  FOUR  WITNESSES. 

as  he  does  nowhere  else.  His  equality  with  the  Father 
(t.  1 7),  My  Father  luorlceth  hitherto,  and  I  worlc ; 
which  the  Jews  at  that  instant  understood  so  well,  that 
their  animosity  was  all  the  more  inflamed  on  that 
account  (v.  18)  :  Therefore  the  Jews  sought  the  more 
to  hill  him,  because  he  not  only  had  broken  the  sabbath, 
hut  said  also  that  God  luas  his  Father,  making  himself 
equal  with  God  {la-ov  eavrbv  TTOLwv  TO)  0ea>)  ;  whereupon 
our  Saviour  proceeds  to  testify  of  himself  so  much  the 
more  strongly :  Verily,  verily,  I  say  unto  you,  The  Son 
can  do  nothing  of  himself,  but  luhat  he  seeth  the  Father 
do :  for  ivhat  things  soever  he  doeth,  these  also  doeth  the 
Son  likewise.  For  the  Father  loveth  the  Son,  and 
sheweth  him  all  things  that  himself  doeth ;  and  he  shall 
shew  him  greater  works  than  these,  that  ye  may  marvel. 
For  as  the  Father  raiseth  up  the  dead,  and  quickeneth 
them ;  even  so  the  Son  quickeneth  whom  he  will.  For  the 
Father  judgeth  no  man,  but  hath  committed  all  judgment 
unto  the  Son :  that  all  men  shoidd  honour  the  Son,  even 
as  tliey  honour  the  Father:  He  that  honour eth  not  the 
Son  honoureth  not  the  Father  ivhich  hath  sent  him. — His 
oneness  with  the  Father  (x.  28-30),  A^id  I  give  them 
(my  sheep)  eteimal  life;  and  they  shall  never  perish, 
neither  shall  any  pluck  them  out  of  my  hand.  My  Father, 
which  gave  them  me,  is  greater  than  all;  and  none  is  able 
to  pluck  them  out  of  my  Father's  hand.  /  and  my 
Father  are  one  ;  which  again  was  clearly  understood  by 
the  Jews  to  be  a  declaration  of  his  proper  Godhead  : 
Then  the  Jeius  took  up  stones  again  to  stone  him,  saying. 
For  a  good  work  we  stone  thee  not,  but  for  blasphemy ; 
and  because  that  thou,  being  a  man,  makest  thyself  God. — 
His  dwelling  in  the  Father,  and  the  Father  in  him 
(xiv,  11)  :  Believe  me  that  I  am  in  the  Father,  and  the 


ST  JOHN.  243 

Father  in  me:  and  (xvii.  21)  :  That  they  all  may  be 
one;  as  thou,  Father,  art  in  me — /  in  them,  and  thou 
in  me ;  but  we  have  also  his  no  less  real  oneness,  as  the 
Son  of  man  with  men,  than  as  Son  of  God  with  God. 
Therefore  (and  here  there  is  a  depth  in  the  expression 
which  we  do  not  remark  in  any  of  the  other  Gospels)  he 
employs  equally  with  men,  as  with  God  his  Father,  that 
word  which  impKes  essential  likeness  and  oneness  of  being : 
We,  us  ; — in  speaking  to  men,  Our  friend  Lazarus 
sleepeth  (xi.  11)  ; — to  God  (xvii.  22),  We  are  one;  and 
elsewhere  (xiv.  23),  If  a  man  love  me,  he  will  heep  my 
ivords :  and  my  Father  will  love  him,  and  we  will  come 
unto  him,  and  mahe  our  abode  ivith  him.  But  the  spiri- 
tual oneness  that  subsists  through  faith,  between  Jesus 
and  his  own  true  disciples  of  all  ages,  as  between  the 
head  and  members  of  the  selfsame  body,  he  expresses 
in  this  very  Gospel,  in  a  manner  no  less  special  and 
profoundly  impressive  (xv.  1,  4,  5),  /  am  the  true  vine, — 
Abide  in  me,  and  I  in  you.  As  the  branch  cannot  bear 
fruit  of  itself,  except  it  abide  in  the  vine ;  no  more  can  ye, 
except  ye  abide  in  me.  I  am  the  vine,  ye  are  the 
branches :  he  that  abideth  in  me,  and  I  in  him,  the  same 
bringeth  forth  much  fruit;  for  without  me  ye  can  do 
nothing.  And  elsewhere  (vi.  48-57),  /  am  that  bread 
of  life.  He  that  eateth  me,  even  he  shall  live  by  me. 
And  of  the  Holy  Ghost,  he  testifies  in  discourses  of  a  like 
deeply  impressive  character,  under  the  title  of  Comforter, 
a  term  which  nowhere  else  occurs  in  the  New  Testament 
(xiv.  16,  26)  :  And  I  will  pray  the  Father,  and  he  shall 
give  you  another  Comforter,  that  he  may  abide  with  yon 
for  ever ; — the  Comforter,  ivhich  is  the  Holy  Ghost,  whom 
the  Father  will  send  in  my  name,  he  shall  teach  you  all 
things,  and  bring  all  things  to  your  remembrance,  nhaf- 


244  THE  FOUR  WITNESSES. 

soever  I  have  said  tmto  you ;  and  elsewliere,  under  an 
image,  and  that  image  borrowed  from  the  Old  Testament 
prophecies,  and  which  w^e  find  occurring  again  at  the 
close  of  the  Book  of  the  Revelation  (vii.  37,  39)  :  If  any 
man  thirst,  let  him  come  unto  me  and  drink  He  that 
helieveth  in  me,  out  of  his  belly  shall  flow  rivers  of  living 
water.  {But  this  spalce  he  of  the  Spirit,  &c.)  And 
(iv.  1 4),  But  ivhosoever  drhiketli  of  the  water  that  I  shall 
give  him,  shall  never  thirst ;  but  the  ivater  that  I  shall 
give  him.,  shall  be  in  him  a  luell  of  water  springing  up 
into  everlasting  life.  Compare  Isaiah  Iv.  1,  xii.  3,  and 
Rev.  xxi.  17. 

And  in  like  manner,  as  our  Lord  in  this  Gospel  reveals 
his  manifold  majesty,  and  the  depths  of  his  love  and 
grace,  very  much  in  discourses  and  reasonings,  so  do  mere 
men  also  make  themselves  known  to  us  here  chiefly  by 
their  words.  By  means  of  some  few  of  the  sayings  re- 
corded of  them  in  this  Gospel,  we  have  many  persons  of 
all  sorts  brought,  as  it  were,  immediately  before  us  in  all 
the  individuality  of  their  characters,  natural  endowments, 
rank,  and  condition  in  life.  Thus,  for  example,  the 
vocation,  the  sentiments,  and  whole  personal  bearing  of 
the  Baptist  in  relation  to  Jesus  (i.  20-36)  :  And  he  con- 
fessed, and  denied  not;  but  confessed,  I  am  not  the  Christ. 
I  baptize  with  ivater:  but  there  standeth  one  among  you, 
whom  ye  hnow  not:  He  it  is,  who,  coming  after  me,  is 
preferred  before  me,  whose  shoe's  latchet  I  am  not  worthy 
to  unloose.  Behold  the  Lamb  of  God,  ivhich  talceth  away 
the  sin  of  the  world!  This  is  he  of  whom  I  said.  After 
me  cometh  a  man  which  is  preferred  before  me :  for  he 
luas  before  7ne.  And  Ihnew  him  not :  but  that  hs  should  be 
made  manifest  to  Israel,  therefore  am  I  come  baptizing  with 
water.     I  satu  the  Spirit  descending  from  heaven  like  a 


ST  JOHN.  245 

dove,  and  it  abode  upon  him.  And  I  kneiuhim  not :  but 
he  that  sent  me  to  baptize  tvith  water,  the  same  said  unto 
me,  Upon  u'hom  thou  shalt  see  the  Spirit  descending,  and. 
remaining  on  him,  the  same  is  he  luhich  baptizeth  with 
the  Holy  Ghost  And  I  saw,  and  hare  record  that  this  is 
the  Son  of  God;  and  afterwards  (iii.  27,  31)  :  A  man 
can  receive  nothing,  except  it  be  given  him  from  heaven. 
Ye  yourselves  bear  me  luitness,  that  I  said,  I  am  not  the 
Christ,  but  that  I  am  sent  before  him.  He  that  hath  the 
bride  is  the  bridegroom :  but  the  friend  of  the  bridegroom, 
which  standeth  and  heai^eth  him,  rejoiceth  greatly  because 
of  the  bridegroonis  voice :  this  my  joy  the?^efo7^e  is  ful- 
filled. He  must  increase,  but  I  must  decrease.  He  that 
cometh  from  above  is  above  all :  he  that  is  of  the  earth 
is  earthly,  and  speaketh  of  the  earth :  he  that  cometh 
from  heaven  is  above  all.  Thus,  iu  a  couple  of  exclama- 
tions, vre  have  expressed  to  us  the  entire  change  of  mind 
and  heart  in  the  upright  Nathanael,  effected  by  a  single 
sentence  from  the  lips  of  Jesus  (i.  46,  49)  :  Atid  Natha- 
nael said  unto  him.  Can  any  good  thing  come  out  of 
Nazareth  f  Philip  saith  imto  him.  Come  and  see.  Jesus 
saiu  Nathanael  coming  to  him,  and  saith  of  him,  Behold 
an  Israelite  indeed,  in  whom  is  no  guile!  Nathanael 
saith  unto  him.  Whence  hnowest  thou  mef  Jesus 
ansiuered  and  said  unto  him.  Before  that  Philip  called 
thee,  vjhen  thou  luast  under  the  fig-tree,  I  saw  thee. 
Nathanael  answered  and  saith  unto  him.  Rabbi,  thou  art 
the  Son  of  God;  thou  art  the  King  of  Israel.  Thus  have 
we  the  mingled  state  of  doubt,  longing  after  truth,  and 
spiritual  ignorance  in  Nicodemus,  in  that  simply  natural 
reply  to  our  Lord's  announcement  of  the  necessity  of  the 
new  birth  (iii,  4)  :  Hoiu  can  a  man  be  born  when  he  is 
old?     Can  he  enter  the  second  tifne  into  his  mothers 


246  THE  FOUK  WITNESSES. 

womb,  and  he  bom  ?  Thus,  at  another  place,  the  malig- 
nant sneer  of  the  Jews  of  Capernaum  on  Jesus  declaring 
that  he  was  to  give  his  own  flesh  for  the  life  of  the 
world  (vi.  52)  :  How  can  this  man  give  us  his  flesh  to 
eatf  Thus,  the  slow  transition  from  a  purely  carnal 
conception  of  the  Saviour's  words  to  confidence  and 
faith  in  his  person,  in  the  woman  of  Samaria,  when  the 
Lord  speaks  to  her  of  the  fountain  of  living  waters 
(iv.  15)  :  Si7%  give  me  this  luater,  that  I  thirst  not, 
neither  come  hither  to  draw.  Thus,  the  impression  made 
by  the  person  and  the  words  of  Jesus  on  the  officers  that 
were  sent  out  against  him  (vii.  46)  :  Never  man  spalce 
like  this  man.  Thus  the  scowling  enmity  of  the  multi- 
tudes on  the  rebuke  administered  by  Jesus  (vii.  19,  20)  : 
Did  not  Moses  give  you  the  law,  and  yet  none  of  you 
Jceepeth  the  law  f  Why  go  ye  about  to  hill  me  f  The 
people  answered  and  said,  Thou  hast  a  devil :  who  goeth 
about  to  hill  thee  f  And  shortly  before,  the  divided  sen- 
timents of  the  multitude  on  the  subject  of  Jesus  and  his 
doctrine  (vii.  12)  :  And  there  was  much  murmuring 
among  the  people  concerning  him  :  for  some  said,  He  is 
a  good  man:  others  said.  Nay;  but  he  deceiveth  the 
people.  At  a  later  period,  we  have  the  tact  shewn  by 
the  parents  of  the  man  who  was  born  blind,  when  the 
Pharisees  inquired  of  them  about  their  son  who  had  been 
cured  (ix.  20-22)  :  His  parents  answered  them  and 
said.  We  hnow  that  this  is  our  son,  and  that  he  luas  born 
blind :  but  by  ivhat  means  he  noiu  seeth,  we  hnotv  not ; 
or  u'ho  hath  opened  his  eyes,  we  hnoiu  not :  he  is  of  age, 
ash  him :  he  shall  speah  for  himself  These  ivords  spake 
his  parents,  because  they  feared  the  Jews.  Then,  the 
consentaneous  faith  of  the  two  sisters  of  Lazarus,  in  the 
strikingly  consonant  exclamation,  first  of  Martha,  after- 


ST  JOHN.  247 

wards  of  Mary  (xi.  21,  32)  :  Lord,  if  thou  hadst  been 
here,  my  brother  had  not  died.  Thus  we  have  presented 
to  us  all  that  was  desponding,  hard  to  be  convinced,  and 
yet  reflective  and  resolute,  in  the  character  of  the  Apostle 
St  Thomas,  when  Jesus  announced  to  his  disciples  the 
journey  to  Bethany,  notwithstanding  the  hostile  projects 
of  the  Jews  (xi.  1 6) :  Let  us  also  go,  that  we  may  die 
ivith  him ;  and  at  the  last  supper,  on  Jesus  saying  (xiv. 
14)  :  Arid  whither  I  go  ye  know,  and  the  way  ye  knoia 
(verse  5),  Thomas  saith  unto  him.  Lord,  we  hnow  not 
luhither  thou  goest;  and  how  can  lue  hnow  the  way  ?  and 
in  that  most  important  appearance  of  the  risen  Saviour, 
first  to  the  Apostles  without  Thomas,  afterwards  to  the 
eleven,  including  him  (xx.  24-28)  :  But  Thomas,  one  of 
the  twelve,  called  Didymus,  was  not  tuith  them  luhen  Jesus 
came.  The  other  disciples  therefore  said  unto  him.  We 
have  seen  the  Lord.  But  he  said  unto  them,  Except  I 
shall  see  in  his  hands  the  print  of  the  nails,  and  put  my 
finger  into  the  print  of  the  nails,  and  thrust  my  hand  into 
his  side,  I  will  not  believe.  Arid  after  eight  days  again 
his  disciples  were  within,  and  Thomas  with  them :  then 
came  Jesus,  the  doors  being  shut,  and  stood  in  the  midst, 
and  said,  Peace  be  unto  you.  Then  saith  he  to  Thomas, 
Reach  hither  thy  finger,  and  behold  my  hands ;  and  reach 
hither  thy  hand,  and  behold  my  side :  and  be  not  faith- 
less, but  believing.  And  Thomas  answered  and  said  unto 
him,  My  Lord  arid  my  God !  Thus,  among  many  other 
examples,  we  have  the  simplicity  of  Mary  Magdalen's 
zeal  and  affection,  when,  though  really  addressing  her 
risen  Master,  yet,  thinking  she  was  speaking  to  the  gar- 
dener, she  exclaimed  (xx,  15),  Sir,  if  thou  have  borne 
him  hence,  tell  me  luhere  thou  hast  laid  him,  and  I  will 
faJce  him  away. 


248  THE  FOUll  WITNESSES. 

It  could  not  fail  that  a  Gospel  which  delineates  persons 
and  things  principally  bj  means  of  the  very  words  spoken, 
and  conversations  held  by  those  persons,  must  have  quite 
a  peculiar  aspect,  and  must  make  quite  a  distinct  impres- 
sion, when  compared  with  its  three  predecessors.  This 
peculiar  character,  however,  manifests  itself  still  more 
strongly  when  we  proceed  to  scrutinize  and  dissect  those 
many  exquisite  beauties  of  expression  and  phraseology 
which,  like  gems,  adorn  this  whole  Gospel,  and  by  which 
it  comes  to  be  distinguished  in  its  details,  not  less  than  in 
its  general  plan  and  arrangement.  AVe  shall  now  give 
some  illustrations  of  this  in  the  case  of  words  that  occur 
in  this  Gospel  either  exclusively,  or  oftener  than  usual,  or 
in  a  very  special  and  eminently  significant  sense. 

Let  us  begin  with  that  sublime  word  with  which  this 
Gospel  opens  :  the  Word  (Gr.  6  Adyos;).  This  word  we 
find  not  only  in  no  other  Gospel,  but'  in  no  other  writings 
whatever  of  the  whole  New  Testament,  except  those  of 
St  John.i  In  his  Gospel  it  occurs  thrice,  even  within  the 
narrow  compass  of  his  first  sentence  ;  In  the  beginnings 
was  the  Word,  and  the  Word  was  with  God,  and  the  Word 
was  God;  and  shortly  after  (v.  14)  the  incarnation  of 
the  Saviour  is  expressed  thus  :  And  the  Word  ims  made 
flesh,  (Gr.  kcu  o  yloyo?  aap^  e^^dvero).  From  that  time  for- 
ward it  recurs  no  more  throughout  the  whole  Gospel. 
The  Word  made  flesh,  being  no  other  than  the  only  begot- 
ten Son  of  God  who  came  into  the  world,  thenceforward 
is  made  known  to  us  either  by  his  human  name  of  Jesus, 
or  by  that  of  the  Son.  The  appellation  of  the  Word,  so 
fitting  and  so  impressive  at  the  first  introduction  of  Christ 

'  Yet  most  improperly  lias  the  expression  the  Word^  in  Luke  (i.  2),  and  in  the 
Epistle  to  tlie  Hebrews  (iv.  12),  been  sometimes  applied  to  our  Lord's  Person. 
The  context  shews  in  both  places,  that  nothing  more  than  the  common  meaning 
of  the  expression  is  to  be  thought  of. 


ST  JOHN.  249 

ill  his  eternal  prc-existence  with  the  Father,  with  like 
perfect  propriety  and  fitness  disappears  altogether  when 
the  Gospel  assumes  a  narrative  character,  and  becomes 
properly  historical.  Yet  we  read  anew  at  the  beginning 
of  the  Epistle  (1  John  i.  1,  2)  :  That  ivhich  was  from  the 
heginn'mg — the  Word  of  life.  And  once  more,  there- 
after, in  one  of  those  dread  prophetical  scenes  in  which 
the  book  of  the  Revelation  announces  the  advent,  the  final 
triumph,  and  the  kingdom  of  Jesus  Christ  (xix.  verses 
11-13),  the  same  expression  recurs:  And  I  saw  heaven 
opened,  and  behold,  a  white  horse ;  and  he  that  sat  upon 
him  was  called  Faithful  and  True,  and  in  righteousness 
he  doth  judge  and  male  luar.  His  eyes  were  as  a  flame 
offlre,  and  on  his  head  were  many  crowns ;  and  he  had 
a  name  ivritten,  that  no  man  hneiu  hut  he  himself  And 
he  was  clothed  ivith  a  vesture  dipped  in  blood :  and  his 
name  is  called  the  Word  of  God.  The  source  whence 
is  derived  this  appellation  of  the  Son  from  the  glory  which 
he  had  with  the  Father  from  eternity,  we  clearly  dis- 
cover, both  from  the  above  cited  passage,^  from  the  Pro- 
verbs of  Solomon  (viii.  22-36),  and  from  its  connexion 
with  the  whole  of  the  ancient  Jewish  theology,  in  which 
the  Word  often  occurs  as  that  living  organ,  that  second  / 
of  the  great  I  am  (Jehovah),  by  whom  he  created  the 
world,  and  reveals  himself  to  men.^ 

Closely  allied  to  the  sublime  signification  o^  Logos,  when 
employed  to  express  the  Christ  in  his  divine  pre-exist- 
ence,  we  further  find  in  this  Gospel  other  appellations 
applied  to  Him,  such  as  the  Light,  the  Truth,  the  Life, 

'  See  p.  233. 

*  We  often  read  in  the  Jewish  Targums  (expository  commentaries  on  the  Old 
Testament),  of  the  ri;->^  •^i  s-^a'tt  Cthc  Word  of  Jehovah)  for  Jehovah,  and 
more  particidarly  for  the  revelation  of  God  in  all  the  fidness  of  his  life  and  work- 
ing, wlueh  is  likewise  expressed  to  iis  in  the  Jewish  Theology  by  the  Shechina. 


250  THE  FOUR  WITNESSES. 

&c.  Such  appellations,  used  in  a  sense  altogether  unique, 
and  applied  absolutely  and  exclusively  to  a  divine  person, 
properly  intimate  to  us  that  in  him  is  the  principle,  the 
cause,  the  virtue,  the  absolute  idea  of  truth,  life,  light,  and 
I'esurrection.  And  in  what  other  being  can  we  con- 
ceive of  any  thing  like  'this,  except  the  most  high  God 
himself  1  In  like  manner  do  we  find  it  expressly  said  of 
the  Son  in  the  Epistle  (1  John  v.  20),  that  he  is  the  true 
God  and  eternal  life ;  in  which  declaration  the  title  eternal 
life,  which  is  nowhere  given  to  the  Father,  but  often  given 
to  the  Son,  most  clearly  intimates,  that  that  also  of  the 
true  God  must  in  this  place  be  understood  of  the  Son  as 
well  as  the  Father. 

Again,  we  find  exclusively  in  this  fourth  Gospel,  yet 
another  appellation  of  the  Lord  Jesus ;  that  of  only  be- 
gotten Son,  or  simply  the  Only  begotten.  We 'have  already 
seen^  how,  among  the  synoptical  Evangelists,  St  Luke 
fixes  our  thoughts  particularly  on  the  otily  children  of 
men,  who  became  the  special  objects  of  the  compassion 
of  Jesus,  but  here  we  have  in  Jesus  himself  the  only  Son 
of  God  (i.  14-18  ;  iii.  16-18  ;  1  John  iv.  9) — a  name 
and  relationship  by  no  means  to  be  confounded  with  the 
title  of  the  First-born  (Chief  and  King)  over  cdl  creatures, 
by  which  Jesus  is  extolled  by  St  Paul  in  the  Epistle  to  the 
Colossians  (i.  15).  The  oidy  begotten  Son  is  Christ  in  his 
eternal  pre-existence.  It  is  of  him  that  our  Gospel  testi- 
fies further  on,  that  he  was  in  the  bosom  of  the  Father, 
that  is  to  say,  in  the  most  intimate  conceivable  com- 
munion of  life  and  existence  with  the  Father. 

The  name  Son  of  God,  and  still  more  of  Son,  used 
absolutely  and  without  any  further  addition,  occurs  no- 
where so  often  as  in  this  Gospel,  or  with  so  copious  an 

'  See  p.  11)2. 


ST  JOHN.  251 

explanation  of  the  depth  of  meaning  involved  in  it  (com- 
pare xix.  7,  with  V.  18).  As,  moreover,  Jesus  is  here 
called  God's  only  begotten  Son  (by  St  Paul,i  God's  own 
Son,  in  contradistinction  to  all  sonship  in  a  general  sense, 
whether  by  adoption  or  by  creation) ;  so,  on  the  other 
hand,  God  is  said  in  this  our  fourth  Gospel  to  be  Jesus's 
own  Father  in  an  equally  exclusive  sense. 

In  connexion  with  this  community  of  existence  between 
the  Father  and  the  Son,  we  find  the  word  glory  (Gr.  ho^a), 
which,  in  St  John's  Gospel,  is  applied  in  a  very  special 
manner  to  the  Son  equally  with  the  Father :  we  beheld 
his  glory,  as  of  the  only  begotten  of  the  Father  (i.  14); 
and  when,  afterwards,  the  miracle  performed  at  the  mar- 
riage feast  at  Cana  is  described,  the  Evangelist  adds  (ii.  11) : 
This  beginning  of  miracles  did  Jesus  in  Cana  of  Galilee, 
and  manifested  forth  his  glory.  This  glory  he  had  with 
the  Father  before  the  world  was  (xvii.  5,  24) ;  this  glory 
is  one  with  that  of  the  Father  (xi.  4) :  The  sickness  of 
Lazarus  luas  not  unto  death,  but  for  the  glory  of  God, 
that  the  Son  of  God  might  be  gloeified  thereby  ;  and 
when  the  dead  is  just  about  to  be  called  forth  from  the 
tomb,  Jesus  saith  to  Martha,  Said  I  not  unto  thee,  that,  if 
thou  ivouldest  believe,  thou  shouldest  see  the  glory  of  God? 
Here,  accordingly,  the  glory  of  God  is  the  same  with  that 
of  Jesus,  as  appears  also  in  a  most  striking  manner  from 
the  remarkable  quotation  made  in  this  Gospel  from  the 
prophet  Isaiah  (xii.  37-41).  The  reciprocal  glorification 
of  the  Son  by  the  Father,  and  of  the  Father  by  the  Son, 
forms  also  one  of  the  chief  peculiarities  of  this  Gospel 
book  (xiii.  31,  32) :  Noiv  is  the  Son  of  Man  glorified, 
and  God  is  glorified  in  him;  and  (xiv.  13) :  And  what- 
soever ye  shall  ask  iii  my  name,  that  unll  I  do,  that  the 

'  Romans  viii.  32. 


252  THE  FOUR  WITNESSES. 

Father  may  he  glorified  in  the  Son  And  in  the  interces- 
sory prayer  (xvii.  1):  Father,  the  hour  is  come;  glorify 
thy  Son,  that  thy  Son  also  may  glorify  thee.  Believers, 
mere  men,  are  said  to  glorify  God,  and  also  to  he  glorified 
with  Christ ;  but  it  is  the  prerogative  of  the  Son  alone  to 
be  directly  glorified  hy  the  Father. 

Yet  anotlier  word,  very  simple  and  of  everyday  occm*- 
rence  in  the  languages,  but  of  the  highest  signification  in 
things  divine,  is  that  of  to  he  or  to  exist,  which  quite  in  a 
peculiar  manner  indicates  the  Godhead,  and  that  too  of 
the  Son.  By  Moses,  the  God  of  the  patriarchs  made  him- 
self known  as  the  Being  who,  in  an  absolute  and  altogether 
unique  sense,  could  call  himself,  I  am.^  The  same  God 
testifies  of  himself  in  Isaiah  (xliii.  13) :  Before  the  day 
ivas,  I  AM.  Could  it  then  be  without  the  utmost  signifi- 
cance that  Jesus,  in  our  fourth  Gospel,  expresses  himself 
in  a  similar  way  :  Before  Ahraham  luas,  I  am  ?  In  which 
place  (viii.  58)  what  we  have  particularly  to  remark  is 
the  antithesis  between  the  verb  become,  hegin  to  he,  em- 
ployed for  the  creature,  hefore  Ahraham  came  to  be 
(Gr.  jevea-Oat)  ;  and  that  of  exist  (elvai),  which  Jesus 
applies  to  himself :  I  exist  (I  am)  (eyto  elixi).  Of  the 
same  kind  is  the  previous  antithesis  of  these  same  words 
in  the  opening  of  this  Gospel  (v.  1-3) :  The  Word  was 
{w) — ^11  things  were  made  {eyevero). 

This  sublime  and  intimate  oneness  between  the  Father 
and  the  Son  is  of  a  piece,  also,  with  the  majestic  sim- 
plicity with  which  the  Christ  in  this  Gospel  speaks  both 
of  his  appearance  in  the  world,  and  of  his  future  resur- 
rection and  ascension.  With  an  expression  found  no- 
where but  here  in  this  sense,  he  speaks  of  his  procession 
(e^epxea-dat)  from   the  Father,  of  his  return  or  hence- 

'  Heb.  ^^77^; ;  Exodus  iii.  14.     It  is  the  iucominimicablc  name  of  Jehovah. 


ST  JOHN.  253 

going  {inrdyeiv,  Tropevea-dai)  to  tlie  Fatlier.  Thus  (xiii.  3)  : 
Jesiis  hwiuing  that  the  Father  had  given  all  things  into 
his  hands,  and  that  he  luas  come  from  God,  and  avent 
TO  God;  and  afterwards,  viii.  42,  xvi.  27,  28,  30,  xvii. 
8,  xiv.  2,  3,  12,  28,  xyi.  7,  28,  &c. 

With  an  alhision  to  the  affecting  prophecy  in  Isaiah 
(liii.  7),  the  Saviour  is  compared  in  the  New  Testament 
to  a  lamb.  St  Peter  speaks  of  his  precious  blood,  as 
of  a  lamb  without  blemish  and  without  spot  (1  Pet.  i. 
18,  19).  St  Paul  had  in  view  a  sacrificial  lamb,  the 
Paschal  lamb  in  particular,  when  he  comprised  the  whole 
work  of  pardon  and  sanctification  through  Christ  in  these 
words  (1  Cor.  v.  7,  8) :  For  even  Christ  our  passover 
is  sacrificed  for  us :  therefore  let  us  heep  the  feast,  not 
luith  old  leaven,  neither  with  the  leaven  of  malice  and 
luicTcedness ;  but  with  the  unleavened  bread  of  sincerity  and 
truth.  But  it  is  only  in  our  fourth  Gospel,  and  in  the 
book  of  Revelation,  that  the  lowly  yet  glorious  name  of 
the  Lamb  is  given  to  Jesus  directly,  and  by  way  of 
title.  Even  in  the  time  of  the  preaching  of  St  John 
the  Baptist  (i.  29,  36),  we  read,  Behold  the  Lamb  of 
God,  which  tcdceth  away  the  sin  of  the  world.  And  in 
the  book  of  Revelation  the  Lord  is  proclaimed  and  ad- 
dressed in  prayer,  in  his  heavenly  and  divinely  royal 
glory,  hardly  by  any  other  name.  The  beatified  and  glo- 
rified, represented  under  the  image  of  the  four  living 
creatures  and  the  four-and-twenty  elders,  fall  down 
(v.  8,  9)  before  the  Lamb,  and  sing  the  new  song  in  his 
praise  :  Thou  art  ivorthy  to  take  the  book,  and  to  open  the 
seals  thereof:  for  thou  wast  slain,  and  hast  redeemed  us  to 
God  by  thy  blood  out  of  every  kindred,  and  tongue,  and 
people,  and  nation.  And  the  angelic  hosts  (v.  12)  say: 
Worthy  is  the  Lamb  that  was  slain  to  receive power,and 


254  THE  FOUR  WITNESSES. 

riches,  and  vnsdom,  and  strength,  and  honour,  and  glory, 
and  blessing.  And  all  creatures  in  heayen  and  on  earth, 
and  nnder  the  earth  and  in  the  sea  (v.  13)  say:  Blessing, 
and  honour,  and  glory,  and  power,  he  unto  him  that  sitteth 
upon  the  throne,  and  unto  the  Lamb  for  ever  and  ever. 
Anon,  we  find  this  most  sublime  and  awe-inspiring  pro- 
phecy speaks  (vi.  16)  oi  the  face  of  him  that  sitteth  on  tlie 
throne,  and  of  the  wrath  op  the  Lamb,  and  (vii.  1 7)  of 
the  Lamb  which  is  in  the  midst  of  the  throne,  and  shall 
lead  his  redeemed  unto  living  fountains  of  waters.  And 
further,  xiii.  8,  xiv.  1,  4,  10,  xvii.  14,  xix.  7,  9,  xxi.  22, 
23,  27,  xxii.  1,  3. 

Another  choice  expression,  occurring  in  St  John's  Gospel 
alone  in  this  sense,  is  that  of  lifting  up  for  the  crucifixion 
of  Jesus,  when  he  himself  foretells  his  expiatory  death 
(vyjrovv,  iiyjrovaOat),  with  an  evident  allusion  to  the  lifting 
up  of  the  brazen  serpent  in  the  wilderness,  and  to  which 
every  Israelite  that  had  been  bitten  by  the  serpents  in 
the  wilderness,  had  only  to  look  in  order  to  his  being 
completely  cured.  Jesus  himself  speaks  thus  to  Nicode- 
mus  (iii.  14)  :  Adidas  Moses  lifted  up  the  se?pent  in  the 
wilderness,  even  so  must  the  Son  of  man  be  lifted  up 
(vylrcoOi'jvat).  And  (viii.  28)  :  WJten  ye  have  lifted  up 
the  Son  of  man,  then  shall  ye  know  that  I  am  he.  And 
that  by  this  lifting  up  nothing  but  the  crucifixion  must 
be  understood,  again  appears  from  the  Evangelist's  own 
declaration,  on  his  communicating  our  Lord's  words  on 
another  occasion  (xii.  32) :  And  I  (says  Jesus),  if  I  he 
lifted  vpfrom  the  eartli,  will  draw  all  men  unto  me.  This 
he  said  (the  Evangelist  adds),  signifying  ivhat  death  he 
should  die. 

As  all  things  in  this  Gospel  are  viewed  and  represented 
in  their  highest  causes,  in  their  deepest  foundations ;  in  like 


ST  JOHN.  255 

manner  do  we  find  in  it  the  word  and  the  idea  of  God's 
gift  and  giving,  occurring  with  the  same  frequency.  The 
first  cause  in  all  things  is  the  gift  of  God.  What  the 
Father  hath  given  to  the  Son,  what  anew  the  Son  gives 
or  hath  given  to  men,  to  those  who  believe  in  him,  is  again 
and  again  pressed  on  om-  attention.  The  Father  gives 
to  the  Son :  For  as  the  Father  hath  life  in  himself  so 
hath  he  given  to  the  Son  to  have  life  in  himself  (v.  26); 
and  (36)  The  works  which  my  Father  hath  given  me  to 
fiyiish — hear  witness  of  me.  My  sheep — shall  never  perish, 
neither  shall  any  man  pluck  them  out  of  my  hand.  My 
Father  which  gave  tliem  me,  is  greater  than  all;  and 
in  the  intercessory  prayer  (ch.  xvii.)  with  reiteration, 
/  have  manifested  thy  name  to  the  men  which  thou 
GAVEST  me  out  of  the  ivorld  (v.  6) ;  for  I  have  given 
unto  tJieni  the  tvords  tvhich  thou  gavest  me  (v.  8) ; 
/  pray  not  for  the  luorld,  hut  for  them  luhich  thou 
hast  GIVEN  ME  (v.  9),  &c.  To  this  is  intimately  allied 
another  expression  which  occurs  in  this  Gospel,  in  a 
very  striking  manner  :  No  man  can  come  to  me,  except 
the  Father,  luhich  hath  sent  me,  draw  him  (vi.  44).  But 
besides,  both  this  Gospel  and  the  book  of  Revelation 
abound  in  expressions  intimating  what  God,  and  specially 
the  Son,  gives  to  those  who  believe  in  him :  But  as  many 
as  received  him,  to  them  gave  he  power  to  hecome  the 
sons  of  God  (i.  12) :  He  gives  them  living  water  (iv.  10, 
14,  15):  He  gives  them  that  meat  which  endureth  unto 
everlasting  life  (vi.  27) :  He  gives  them  that  eternal  life 
itself  (and  I  give  unto  them  eternal  life,  x.  28).  He 
gives  them  his  peace :  Peace  I  leave  with  you,  my  peace 
I  give  iinto  you:  not  as  the  ivorld  giveth  give  /  imto 
you  (xiv.  27).  He  gives  them  the  glory  tvhich  the  Father 
hath  given  him:  And  the  glory  which  thou  gavest  me  I 


256  THE  FOUR  WITNESSES. 

have  GIVEN  them  (xvii.  22).  And  in  tlie  Revelation  of 
liis  glorious  adyent  he  will  gi7E  a  ctvwn  of  life  to  the 
faithful,  and  to  theni  that  overcome  (ii.  10);  to  him  that 
overcometh  he  will  give  a  luhite  stone,  and  in  the  stone 
a  neiu  name  written,  which  no  man  hnoweth,  saving  he 
that  receiveth  it  (ii.  17);  to  him  that  is  athirst  will  he 
give  of  the  water  of  life  freehj  (xxi.  6).  We  read  further, 
in  different  places  in  that  prophetical  book,  of  giving  in 
the  sense  of  permitting,  as  (xiii.  5)  :  There  was  given 
unto  him  (the  Beast),  a  mouth  speaking  great  things  and 
blasphemies,  &c. 

The  world  (Gr.  noayboi)  is  again  one  of  the  words  we 
find  frequently  recurring  in  this  Gospel  and  in  the  Epistle, 
with  some  difference  or  modification  in  the  meaning,  being 
employed  to  express  sometimes  mankind  collectively  hefore 
God  their  creator,  or  as  opposed  to  God  their  creator ; 
sometimes  the  great  majority  of  the  human  race,  in  contra- 
distinction either  to  Israel  or  to  believers  ;  sometimes  an 
indefinite  multitude  or  extension.  Employed  in  the  first 
of  these  meanings,  for  example,  in  the  account  of  the  dis- 
course held  by  our  Lord  with  Nicodemus,  it  is  said  (iii. 
16)  :  God  so  loved  the  world  (men,  of  themselves  his 
enemies  through  sin),  that  he  gave  his  only  begotten  Son, 
that  whosoever  believeth  in  him  shoidd  not  perish,  but  have 
everlasting  life.  In  the  second  meaning  it  occurs,  among 
other  instances,  in  the  Samaritans'  exclamation  (iv.  42), 
We  know  that  this  is  indeed  the  Christ,  the  Saviour  (not 
only  of  Israel,  but)  of  the  world  ;  or  of  the  human  race 
which  remains  in  unbelief,  in  opposition  to  the  Church 
which  believes  (xvii.  9)  :  I  pray  not  for  the  world,  but 
for  them  which  thou  hast  given  me.  Finally,  in  the  third 
meaning  (xii.  19),  The  Pharisees  therefore  said  among 
themselves,  Perceive  ye  how  ye  prevail  nothing  f  behold. 


ST  JOHN.  257 

the  WORLD  is  gone  after  him ;  or  (xxi.  25),  If  all  the  things 
tuhich  Jesus  did,  shoidd  be  luritten  every  one,  I  suppose 
that  even  the  world  itself  could  not  contain  the  hoolcs  that 
should  he  written. 

We  have  already  pointed  generally,  among  other  cha- 
racteristics of  St  John's  Gospel,  to  the  elucidations  of 
various  sorts  which  it  presents,  whether  for  the  purpose 
of  reconciling  apparent  contradictions,  or  for  preventing 
objections.  These  elucidations,  introduced  chiefly  in  the 
way  of  parenthesis,  bear  more  than  once  on  local  circum- 
stances. There  is  a  freshness  and  artlessness,  combined 
with  a  strict  and  careful  attention  to  accm-acy,  in  such 
observations  as  the  following;  John  also  was  baptizing 
in  jEnon  near  to  Salim,  because  there  was  much  water 
THERE  (iii.  23);  and  at  the  multiplication  of  the  loaves 
(vi.  10) :  And  Jesus  said,  Make  the  men  sit  down.  Now 
THERE  was  much  GRASS  IN  THE  PLACE.  So  the  men 
sat  down,  in  number  about  five  thousand.  And  anon 
(v.  22-24),  The  day  folloiving,  when  the  people  luhich 
stood  on  the  other  side  of  the  sea,  saw  that  there  was  none 
other  boat  there,  save  that  whereinto  his  disciples  were 
entered,  and  that  Jesus  went  not  with  his  disciples  into  the 
boat,  but  that  his  disciples  were  gone  away  alone ;  {how- 

beit  THERE  CAME  OTHER  BOATS  FROM  TlBERIAS  NIGH  UNTO 
THE  PLACE  WHERE  THEY  DID  EAT  BREAD,  AFTER  THAT  THE 

Lord  had  given  thanks)  :  When  the  people  therefore 
saiv  that  Jesus  was  not  there,  neither  his  disciples,  they 
also  took  shipping,  and  came  to  Capernaum,  seeking  for 
Jesus.  See  also  viii.  1,  2,  15,  16,  xix.  41,  xx.  7,  xxi. 
8,  &c. 

But  this  Gospel  is  especially  rich  in  precise  statements 
of  hours  and  days,  as  well  as  in  the  indication  of  numbers 

R 


258  THE  FOUR  WITNESSES, 

in  general.  It  gives  us  exactly  to  know,  for  example,  that 
on  the  day  after  the  answer  of  John  the  Baptist  to  the 
Pharisees  w^ho  had  been  sent  to  him,  Jesus  (after  the 
temptation  in  the  wilderness,  of  which  we  are  informed  in 
the  other  Gospels)  returned  anew  to  the  waters  of  Jordan 
(i.  29).  Again  the  next  day  after,  John  the  Baptist 
(yer.  35)  was  there  with  two  of  his  disciples,  and  when  he 
pointed  Jesus  out  to  them  as  the  Lamb  of  God,  they  fol- 
lowed him.  These  two  disciples  were  Andrew,  Peter's 
brother,  and  (as  we  shall  see  hereafter)  the  author  him- 
self of  this  Gospel,  who  records  in  set  terms  the  hour, 
still  fresh  in  his  recollection,  and  indelibly  impressed  on 
his  memory  (i.  39) :  it  was  about  the  tenth  hour  (accord- 
ing to  our  reckoning,  four  in  the  afternoon).  He  subse- 
quently records  how,  further,  on  the  day  folloiving,  the 
return  to  Galilee  was  undertaken,  and  Philip  called  to 
the  Gospel  (ver.  43),  and  (ii.  v.  1)  how,  on  the  third  day 
after  the  discourse  wdth  Nathanael,  the  marriage  feast  at 
Cana  of  Galilee  was  attended  by  Jesus  and  his  disciples. 
There  he  mentions  exactly  the  number  of  the  water-pots 
of  stone  which,  in  compliance  with  the  directions  given 
by  Jesus,  were  filled  with  the  water  which  afterwards  was 
made  wine  (v.  6) ;  subsequently  (v.  20)  we  are  told  the 
precise  number  of  years  which  it  took  Herod  to  build  the 
temple.  The  hour,  too,  is  carefully  recorded  at  which 
Jesus  met  the  sinful  Samaritan  woman  at  Jacob's  well 
(iv.  6) — it  was  about  the  sixth  hour  (that  is,  about  noon) ; 
the  two  days  likewise  passed  by  Jesus  in  Samaria  (v.  40), 
and  shortly  afterwards  (v.  52),  the  hour  at  which  Jesus 
had  promised  at  Cana  to  the  nobleman  of  Capernaum, 
that  his  son  would  be  cured,  and  how,  in  point  of  fact,  the 
fever  left  him  precisely  at  that  hour.  He  notes  the  mmi- 
ber  of  the  porches  at  Bethesda  (v.  2),  together  with  the 


ST  JOHN.  259 

years  during  which  the  paralytic  who  was  cured  by  Jesus 
had  been  ill  (v.  5).  lie  records  the  distance  2ii  which  the 
disciples  were  already  at  sea,  when  Jesus,  diuing  the  night 
following  the  multiplication  of  the  loaves,  came  to  them 
walking  on  the  waters  (vi.  19).  We  find,  subsequently, 
the  number  recorded  in  the  exclamation  of  the  Jews, 
called  forth  by  the  saying  of  Jesus,  that  Abraham  rejoiced 
to  see  his  day  (viii.  67).  Thou  art  not  yet  fifty  years 
old,  and  hast  thou  seen  Abraham  f  Then  come  the  four 
days  that  elapsed  betwixt  the  death  and  the  resurrection 
of  Lazaeus  (xi.  6,  and  39).  Finally,  at  the  burial  of  our 
Lord,  he  mentions  the  exact  quantity  of  pounds  of  myrrh 
and  aloes  that  was  brought  by  Nicodemus  for  the  purpose 
of  embalming  the  body  of  Jesus  (xix.  39).  And  again,  at 
the  close,  in  relating  our  Lord's  appearing  after  his  resur- 
rection at  the  sea  of  Tiberias,  we  are  told  the  precise 
number  of  the  fishes  caught  at  his  command  {as  many  as 
an  hundred  and  fifty  and  three),  as  well  as  the  precise  dis- 
tance at  which  the  fishermen  were  from  the  land  when 
this  last  miracidous  draught  of  fishes  took  place  (xxi.  7,  8). 
AVe  shall  afterwards  return  to  the  consideration  of  the 
weight,  in  point  of  evidence,  presented  by  the  precision 
of  these  numerical  details,  as  militating  against  all  possi- 
bility of  fiction  or  of  mythical  origin.  This  remark  con- 
ducts us  to  the  discovery  of  a  very  important  peculiarity 
in  our  fourth  Gospel :  namely,  its  great  utility  in  indi- 
cating the  order  of  time  in  tracing  the  history  of  om* 
Lord's  life  on  earth,  and  of  the  work  which  he  accom- 
plished. It  is  true,  that  we  have  already  seen  St  Luke 
mark  the  epochs  of  our  Lord's  birth,  and  of  his  entry  on 
his  ministry,  in  their  connexion  with  the  general  history 
of  the  world  at  that  period,  and  more  than  once  enter  into 


260  THE  FOUK  WITNESSES. 

sundry  chronological  details.^  But  those  details,  though 
sufficient  to  establish  the  attention  to  order  which  dis- 
tinguishes the  third  of  the  Gospels,  are  far  from  being 
extended  to  the  apparently  trifling  minutise  of  days,  nay, 
even  of  hours,  as  we  have  them  in  this  fourth  Gospel. 

But  what  we  have  here  most  of  all  to  remark  is,  that 
while  it  is  quite  impossible  to  make  out,  from  the  first  three 
Gospels  alone,  the  number  of  years  occupied  by  our  Lord's 
public  labours  upon  earth,  St  John's  Gospel  conducts 
us,  in  a  very  simple  manner,  to  a  result  which  it  is  impos- 
sible to  question  ;  namely,  by  the  special  indication  of  the 
great  feasts  which  Jesus,  according  to  the  custom  of  the 
law,  went  to  the  city  of  the  Temple  to  celebrate  on  each 
occasion  of  their  recurrence.  Of  those  great  feasts  noted 
by  St  John,  three  are  the  feasts  of  the  Passover,  including 
the  day  on  which  our  Lord  was  crucified  ;  so  that  by 
means  of  this  Gospel  we  can  calculate,  certainly,  that  our 
Lord's  public  ministry  on  this  earth  occupied  a  space  of 
about  three  years. 

The  chronoloffical  c\mY3iCteY  of  our  Gospel  further  mani- 
fests itself  in  the  important  statement,  whereby  we  learn 
first  of  all  from  it  (xii.  1),  that  it  was  six  days  hefore  the 
Passover,  while  Jesus  sat  at  Bethany,  at  the  table  with 
Lazarus,  after  his  restoration  to  life,  that  Mary  anointed 
his  feet  with  costly  ointment ;  and  that  the  day  following 
(v.  ]  2),  the  multitude  went  before  our  Saviour  with  palm 
branches  and  hosannahs,  and  accompanied  him  from 
thence  on  his  entrance  into  Jerusalem.  To  this  chrono- 
logical exactness  of  our  Evangelist,  we  ought  to  add 
what  we  shall  yet  see  to  be  a  peculiarity  of  his,  namely, 
the  particular  notice  he  takes  of  the  Israelitic  festivals. 

'  Secii.  151. 


ST  JOHN.  26  i 

And  further,  here  the  Apocalypse  is  anew  distinguished 
by  a  character  perfectly  homogeneous  with  this  Gospel. 
For,  from  the  beginning  to  the  end,  is  not  that  most  sub- 
lime book  a  prophetical  division  of  the  ages  to  come  into 
great  periods,  such  as  that  of  the  seven  seeds  (chap,  vi.), 
that  of  the  seven  trumpets  (chap,  viii.),  that  of  the  seven 
viak  (chap.  xv.  7),  &c. "?  To  the  same  peculiarity  in  St 
John,  we  may  likewise  refer  the  three  and  a  half  years,  or 
tivelve  hundred  and  sixty  days,  during  which  the  Holy 
City  was  to  be  trodden  under  foot,  and  the  two  wit- 
nesses were  to  prophesy  (chap,  xi.) ;  and,  finally,  the 
thousand  years  of  the  reign  of  the  saints  with  their  Lord 
and  King.  The  Revelation  is  the  book  of  the  signs  of 
the  times,  and  sets  before  us,  in  a  series  of  sacred  repre- 
sentations, the  things  that  ivere  to  come,  and  the  advent 
of  Jesus  in  his  highest  glory,  in  like  manner  as  our  fourth 
Gospel  relates  the  things  already  accomplished,  of  his 
advent  as  a  despised  and  suffering  Saviour. 

Slowly  and  majestically  throughout,  does  the  pen  of 
our  last  Evangelist  unfold  the  great  events  most  promi- 
nently described  by  him,  in  their  origin,  their  causes,  and 
their  development.  No  other,  for  example,  conducts  us 
so  regularly  through  all  the  various  preparatory  incidents, 
down  to  the  violent  arrest  and  crucifixion  of  our  Lord. 
Again  and  again  he  mentions  how  the  Jews  sought  to 
slay  him,  to  stone  him  (v.  16-18,  vii.  1,  19,  20,  25,  viii. 
37,  40,  X.  31-33,  xii.  8-53);  but  they  could  not  (as  is 
clearly  explained  in  this  Gospel),  because  his  hour  was 
NOT  YET  COME  (vii.  30,  viii.  20). 

That  hour  came  at  last.  The  history  of  the  passion 
commences  wdth  the  remark,  that  Jesus  knew  that  hour 
(xiii.  1) ;  and  the  intercessory  prayer  of  our  great 
High  Priest  opens  with   the  exclamation  :    Father,   the 


•2G'2  THE  FOUR  WITNESSES. 

hour  is  come  J  pronounced  before  his  entering  Gethse- 
mane  (xvii.  2). 

Nor  have  we  only,  the  regular  development  and  con- 
nexion of  events.  St  John  loves  in  like  manner  to  com- 
municate the^r^^  commencement,  the  earliest  origin,  often 
likewise  the  end  of  things.  His  Gospel  commences  with 
that  which  ivas  already  at  the  beginning,  when  the  world 
did  not  yet  exist.  The  book  of  Revelation  closes  by 
pointing  to  the  consummation  of  all  things  with  the 
return  and  the  reign  of  Jesus.  The  beginning  of  the 
miracles  which  Jesus  did  is  noted  by  him  alone  (ii.)  ; 
and,  as  a  sort  of  counterpart  to  that,  a  miracle  performed 
by  our  Lord  during  his  sojourn  upon  earth  after  his 
resurrection.  That  some  of  the  disciples  of  Jesus  had 
previously  been  disciples  of  St  John  the  Baptist,  is  a 
circumstance  which  in  like  manner  we  know  only  from  St 
John  the  Evangelist  (i.  35-43).  The  discourses  of  Jesus 
with  the  disciples  (particularly  Philip  and  Andrew),  and 
the  mention  of  the  lad  ivho  had  Jive  barley  loaves,  precedes, 
in  his  Gospel  alone,  the  multiplication  of  the  loaves.  It 
is  he  alone,  in  like  manner,  who  records  the  explanations 
and  discourses  by  which  that  same  miracle  was  followed 
up  at  Capernaum  (vi.  5-9,  25-58.). 

Further,  it  is  from  St  John  alone  that  we  know,  that 
before  supper  at  the  Passover  our  Lord  washed  the  feet 
of  his  disciples,  and  that  we  have  detailed  to  us  the  con- 
versation and  discourses  that  took  place  at  the  close  of 
that  last  supper  (xiii.  2,  and  following,  31-38,  xiv.,  xv., 
xvi).  The  apprehension  of  Jesus  in  Gethsemane  is 
preceded  here  by  the  statement,  that  the  soldiers  and 
officers  went  backward  and  fell  to  the  ground,  on  our 
Lord  uttering  these  simple  words,  I  am  he  (xviii.  3-6). 


ST  JOHN.  2(33 

The  thrust  of  the  spear  into  the  side  of  Jesus,  M'liich 
followed  his  death  on  the  cross,  is  mentioned  bj  St  John 
alone  (xix.  31,  34). — Is  there  not,  moreover,  in  all  this, 
more  or  less  of  a  subtile  harmony  with  the  glorious  title 
of  God  and  Christ,  found  only  in  the  book  of  Revelation  : 
The  first  and  the  last,  the  Alpha  and  the  Omega,  the  begin- 
ning and  the  ending  f  (i.  8,  11,  17). 

In  connexion  with  this  chronological  character  of  our 
fom'th  Gospel,  and  also  with  the  whole  tone,  at  once 
solemn  and  joyful,  which  pervades  it,  we  find  the  fre- 
quent mention  of  Israel's  festivals.  While  the  other  three 
Gospels  speak  of  but  one  of  these,  the  passover,  and 
principally,  if  not  solely,  of  that  passover  at  which  Jesus 
was  crucified ;  our  fourth  Gospel  mentions  many  such 
festive  occasions,  and  several  different  Paschal  feasts. 
Thus  St  John  speaks  of  a  feast  of  the  Jews,  perhaps  that 
of  Pentecost,  on  the  occasion  of  our  Lord's  curing  an 
infirmity  of  thirty  eight  years'  standing,  at  the  pool  of 
Bethesda  (v.  1); — oi  the  feast  of  taber?iacles  (yH.  2);  and, 
in  particular,  of  the  midst  of  that  feast  (v.  14),  still 
called,  at  the  celebration  of  that  feast  to  this  day  among 
the  Jews,  the  middle  days, — and  of  the  last  and  great  day 
of  the  feast  (verse  37) ;  finally,  of  the  feast  of  the  dedi- 
cation of  the  temple,  which  fell  in  winter.  But  of  the 
feast  of  the  passover  he  speaks  again  and  again  :  thus 
(ii.  13),  Jesus  went  up  to  Jerusalem  when  the  Jews' 
Passover  was  at  hand,  and  for  the  first  time  purified  the 
temple  ;  and  at  that  passover  (verse  23)  many  believed 
in  his  name,  when  they  saw  the  miracles  which  he  did  ; 
and  again  (vi.  4),  on  the  approach  of  another  passover, 
he  multiplied  the  loaves  in  the  wilderness  of  Galilee. 
The  third  paschal  feast,  which  he  mentions  afterwards, 


264  THE  FOUR  WITNESSES. 

was  that,  in  fine,  at  which  our  Lord  was  apprehended 
and  crucified. 

Reckoning  back  each  time  from  this  feast,  our  fourth 
Evangelist  notes  down  various  particulars  bearing  on  the 
approach  and  preparation  of  our  Lord's  passion.  When 
the  Jews'  passover  was  nigh  at  hand,  and  many  tuent  out 
of  the  country  up  to  Jerusalem  before  the  passover,  to 
purify  themselves  (xi.  5.5),  he  represents  the  multitude  as 
occupied  with  conjectures  as  to  whether  or  not  Jesus  would 
come  to  the  feast ;  immediately  after  this  (xii.  1),  he 
mentions  how  Jesus,  six  days  before  the  passover,  came 
to  Bethany,  where  he  sat  at  the  table  with  Lazarus ; 
then  (xiii.  1)  what  took  place,  before  the  feast,  on  the 
evening  of  the  passover ;  later  still  (xviii.  28),  how  the 
Jews  were  afraid  of  defiling  themselves  in  Pilate's  judg- 
ment-hall, so  as  to  prevent  them  from  eating  the  pass- 
over,  that  is,  the  paschal  meal;  finally  (xix.  14,  31),  that 
the  day  on  which  Jesus  was  crucified,  was  the  prepara- 
tion for  the  great,  that  is,  the  Paschal  Sabbath. 

Again,  in  the  book  of  the  Revelation,  we  find  that 
this  same  character  of  solemn  festivity  re-occurs.  There 
the  heaven  opens  before  the  beholder,  and  a  high  holiday 
is  represented  as  being  held  in  the  glorious  courts  above  ; 
and,  in  the  visions  of  our  Lord's  second  coming,  a  celestial 
paschal  hymn  is  employed  as  the  song  of  praise  sung  by 
the  redeemed,  by  the  angels,  and  by  the  whole  creation, 
in  honour  of  the  La7nb  that  ivas  slain  (v.  6-11).  A  divine 
feast  of  tabernacles  is  celebrated  in  white  robes,  and  with 
palms  in  their  hands  (vii.  9),  by  a  great  multitude,  which 
no  man  could  number,  of  all  nations,  and  hindreds,  and 
people.  It  is  a  high  festival  of  heavenly  triumph  and 
rejoicing  that  we  read  of  in  that  sublime  book,  when,  for 
example  (xi.  15,  19),  the  temple  of  God  was  opened  in 


ST  JOHN.  265 

heaven,  and  there  luas  seen  in  his  temple  the  ark  of  his 
testament  against  the  time  of  judgment ;  or,  after  that 
(xv.  2-8),  when  the  victory  over  the  beast,  and  (xix. 
2-5),  the  fall  of  Babylon,  the  gi-eat  whore,  are  cele- 
brated ;  or,  finally  (verses  11-21),  when  the  Lord's  return 
at  the  head  of  his  saints  is  described,  and,  at  the  close  of 
all  (xxi.  1),  the  neiu  Jerusalem  cometh  from  God  out  of 
heaven,  prepared  as  a  bride  adorned  for  her  husband. 

Intimately  connected  with  these  festivals,  whether  the 
national  ones  of  Israel  or  those  of  the  Jerusalem  above, 
is  the  marriage  feast,  mentioned  also  in  this  Gospel  as 
well  as  in  the  book  of  Revelation,  not  without  the  most 
striking  emphasis.  It  was  at  the  marriage-feast  table 
that  Jesus  for  the  first  time  manifested  his  glory,  by  per- 
forming a  mighty  miracle,  and  this  miracle  and  that  mar- 
riage feast  are  nowhere  spoken  of  but  in  this  last  Gospel 
(ii.  1-12).  Soon  afterwards,  St  John  the  Baptist  calls 
himself  the  friend  of  the  bridegroom,  which  standeth 
and  heareth  him,  and  rejoiceth  greatly  because  of  the 
bridegroom's  voice.  And  turn  we  to  the  book  of  the 
Revelation,  there  too  are  re-echoed  the  many  and  various 
prophecies  and  declarations  of  psalmists  and  prophets, 
that  God  has  espoused  a  peculiar  people  to  himself — that 
the  true  Israel  has  the  Lord  for  her  Maker  and  her  Hus- 
band— and  there  we  find  proclaimed  the  felicity  of  be- 
lievers, in  the  exclamation  (xix.  9),  Blessed  are  they  which 
are  called  unto  the  marriage  supper  of  the  Lamb  ! 

We  have  seen  how  the  Apostolic  Gospel  of  St 
Matthew  is  remarkably  distinguished  by  its  close  relation 
to  the  Old  Testament.  We  found  it  marked  by  an 
eminently  prophetical  character.  We  saw  that  the  two 
next   in   succession,  always   assuming  the  fulfilment    of 


266  THE  FOUR  WITNESSES. 

the  ancient  proi3liecies,  and  always  building  on  that 
foundation,  abound  less  in  Scriptural  quotations  at  full 
length,  as  compared  with  their  predecessor,  the  Gospel  of 
St  Matthew.  But  our  fourth  Gospel  rivals  St  Matthew's 
in  the  superabundance  of  passages  adduced  from  Israel's 
prophets  and  psalms.  Those  passages  are  for  the  greater 
part  entirely  new,  and,  so  to  speak,  fresh  in  St  John, 
never  having  been  cited  any  where  before  in  the  New 
Testament.  The  form  or  manner  of  the  quotation,  too, 
is  somehow  differently  modified,  and  has  a  depth  and 
subtlety  not  to  be  found  in  the  other  Gospels ;  as  when, 
at  the  purification  of  the  temple,  after  recording  the 
words  of  our  Lord  (ii.  16)  :  Take  these  things  hence; 
make  not  my  Father^ s  house  an  house  of  merchandise ;  we 
find  this  followed  by  the  quotation  of  one  of  the  pro- 
phetical sayings  in  the  book  of  Psalms  (v.  17),  And 
his  disciples  rememhered  that  it  was  written,  The  zeal  of 
thine  house  hath  eaten  me  up ;  and  in  the  discourse  with 
the  Jews  in  the  synagogue  at  Capernaum  (vi.  44,  45), 
No  man  can  come  to  me,  except  the  Father  which  hath 
sent  me  draw  him ;  and  I  will  raise  him  up  at  the  last 
day.  It  is  written  in  the  prophets  :  And  they  shall 
BE  ALL  TAUGHT  OF  GoD.  Every  man  therefore  that  hath 
heard,  and  hath  learned  of  the  Father,  co^neth  unto  me. 
And  on  the  last  day  of  the  feast  of  Tabernacles  (vii.  37, 
38),  Jesus  stood  and  cried,  saying.  If  any  man  thirst,  let 
him  come  unto  me,  and  drink.  He  that  helieveth  on  me,  as 
THE  Scripture  hath  said,  ont  of  his  helly  shall  flow  rivers 
of  living  water.  And  when  he  reproved  the  Jews  for  their 
unbelief,  and  the  hardness  of  their  hearts  (xii.  36-41)  : 
These  things  spake  Jesus,  and  departed,  and  did  hide 
himself  from  them.  But  though  he  had  done  so  many 
miracles  before  them,  yet  they  believed  not  on  him  :  That 


ST  JOHN.  2(J7 

THE  SAYING  OF  ESAIAS  THE  PROPHET  MIGHT  BE  FULFILLED, 

WHICH  HE  SPAKE,  Lord,  wlio  hath  believed  ou?'  report  f 
and  to  whom  hath  the  arm  of  the  Lord  been  revealed? 
Therefore  they  could  not  believe,  because  that  Esaias  said 
again,  He  hath  blinded  their  eyes,  and  hardened  their 
heart ;  that  they  should  not  see  tvith  their  eyes,  nor  under- 
stand with  their  heart,  and  be  converted,  and  I  should 
heal  them.  These  things  said  Esaias,  when  he  saw 
HIS  GLORY,  and  SPAKE  OF  HIM.  And  when  the  traitor 
Judas  is  pointed  out  at  the  supper,  where  St  Matthew 
and  St  Mark  merely  make  an  allusion,  here  the  quotation 
is  direct  and  express  (xiii.  18):  I  speah  not  of  you  all : 
I  hnow  ivhom  I  have  chosen:  but  that  the  Scripture 
may  be  fulfilled.  He  that  eateth  bread  with  me  hath 
lifted  up  his  heel  against  me  ;  and  in  the  course  of 
what  fell  from  his  lips  at  the  Paschal  table  (xv.  25) :  Bui 
this  Cometh  to  pass,  that  the  word  might  be  ful- 
filled THAT  IS  WRITTEN   IN   THE   LAW,    ThEY  HATED   ME 

WITHOUT  A  CAUSE  ;  and  among  the  last  words  on 
the  cross  (xix.  28) :  After  this,  Jesus  hnoiving  that  all 
things  were  now  accomplished,  that  the  Scripture 
MIGHT  be  FULFILLED,  SAITH,  I  THIRST ;  and  when  the 
legs  of  the  two  malefactors  were  broken,  and  the  body  of 
Jesus  remained  untouched  (xix.  36) :  For  these  things 
were  done,  that  the  Scripture  should  be  fuljilled,  A  bone 

OF  HIM  SHALL  NOT  BE  BROKEN. 

The  prophetic  character,  moreover,  that  marks  our 
fourth  Evangelist,  is  not  confined  to  his  deeply  significant 
allusions  to  the  ancient  oracles  of  God.  It  was  his  spe- 
cial vocation  to  point  attention  to  what  was  prophetical 
in  our  Lord's  own  words,  making  these  to  crown,  as  it 
were,  the  golden  series  of  testimonies  given  by  the  seers 
who  spake  before  Ilim.     Thus  (ii.  22),  after  recording 


268  THE  FOUR  WITNESSES. 

the  words  in  which  the  Saviour  compares  his  approaching 
crucifixion  and  resurrection  to  a  destroying  and  building 
up  again  of  the  temple  of  God,  he  adds  :  When  therefore 
he  was  risen  from  the  dead,  his  disciples  remembered  that 
he  had  said  this  unto  them;  and  they  believed  the 

SCRIPTURE,  AND  THE  WORD  WHICH  JeSUS  HAD  SAID.      ThuS, 

when  he  remarks  how  it  behoved  to  come  to  pass,  that 
Jesus  was  to  be  put  to  death  not  after  the  manner  of  the 
Jews,  but  after  that  of  the  Romans,  that  is,  that  he  luas 
to  be  crucified,  he  expresses  himself  as  follows  (xviii.  31, 
32) :  Then  said  Pilate  unto  them,  Take  ye  him.,  and  judge 
him  according  to  your  law.  The  Jews  therefore  said, 
unto  him,  It  is  not  lawfid  for  us  to  put  any  man  to  death  : 
That  the  saying  of  Jesus  might  be  fulfilled,  which 
he  spake,  signifying  what  death  he  should  die. 

The  prophetical  element  operates  in  yet  another  man- 
ner in  this  Gospel.  Its  author  calls  us  several  times  to 
observe  how  enemies  themselves,  without  being  conscious 
of  it,  and  without  designing  it,  behoved  to  utter  words 
with  a  prophetic  sense.  Thus  it  was  with  Caiaphas,  when 
he  recommends  that  measures  should  be  taken  against 
Jesus  (xi.  49-51),  because  it  M^as  expedient  that  one 

MAN  SHOULD  DIE  FOR  THE  PEOPLE,  AND  THAT  THE  WHOLE 

NATION  PERISH  NOT.  And  this  spake  he  not  of  himself : 
but  being  high  priest  that  year,  he  prophesied  that  Jesus 
SHOULD  die  for  THAT  NATION,  &c.  Thus,  afterwards, 
with  Pilate,  when  he  himself  had  caused  the  title  for  the 
cross  to  be  drawn  up  in  three  languages,  announcing  Jesus 
of  Nazareth  to  be  King  of  the  Jews :  and  when  the  Jews 
complained  to  him,  saying.  Write  not,  The  King  of  the 
Jews;  but  that  he  said,  I  am  King  of  the  Jews:  and  the 
Roman  governor  answered,  What  I  have  written  I  have 
written. 


ST  JOHN.  269 

In  a  somewhat  difFercut  mauiier  still,  the  enemies  of 
Jesus  are  represented  in  the  Gospel  of  St  John  as  pro- 
phesying, or  as  testifying  to  the  accomplishment  of  the 
prophecy,  as,  for  example,  where  some  of  the  people  said 
(vii.  41,  42):  Shall  Christ  come  out  of  Galilee  f  Hath 
not  the  Scripture  said,  that  Christ  cometh  of  the  seed  of 
David,  and  out  of  the  town  of  Bethlehem,  where 
David  was  1  Or,  subsequently  (xii.  34) :  We  have  heard 
out  of  the  Law  that  Christ  abideth  for  ever  :  and  hoiu 
say  est  thou,  The  Son  of  man  must  he  lifted  up  f 

In  connexion  with  this  prophetical  character  of  this 
fourth  Gospel,  it  is  almost  unnecessary  to  remind  the 
reader  of  the  book  of  Revelation,  which  from  beginning 
to  end  not  only  consists  of  prophecies  and  visions  bearing 
upon  futurity  and  the  last  times,  but  borrows  also  its 
whole  prophetical  language  from  the  Old  Testament 
prophets ;  yea,  gives  us  back,  as  it  were,  all  the  propheti- 
cal elements  of  the  Old  Testament,  recast  so  as  to  form 
a  new  mass,  somewhat  like  the  Corinthian  brass  of 
ancient  times,  which  was  said  to  have  been  composed 
of  various  costly  and  selected  metals,  fused  together 
into  one  new  whole.  With  respect  alone  to  the  agree- 
ment betwixt  the  book  of  Revelation  and  the  fourth 
Gospel,  in  regard  to  the  prophetical  character  only,  we 
would  simply  remark,  that  the  former  commences  with 
the  very  same  prophecy  which  closes  the  series  of 
narratives  comprised  in  the  latter.  The  piercing  of 
the  Saviour's  side,  after  he  had  expired  on  the  cross, 
is  explained  to  us  in  the  Gospel  (xix.  37)  by  the  pro- 
phecy of  Zechariah,  They  shall  hole  on  him  whom  they 
PIERCED  ;  the  Apocalypse,  linking  itself,  so  to  speak,  to 
the  Gospel,  commences  (after  the  six  introductory  verses) 
thus  :  Behold,  he  cometh  with  clouds ;  and  every  eye  shall 


270  THE  FOUR  WITNESSES. 

see  him,  and  they  also  luhich  pierced  him :  and  all  kin- 
dreds of  the  earth  shall  luail  because  of  him. 

Our  attention  is  further  called,  in  our  fourtli  Gospel,  to 
the  symbolical,  as  allied  to  the  prophetical  element.  The 
synoptical  Gospels  have  preserved  for  us  many  of  the 
similitudes  of  our  Lord.  Now,  in  our  fourth  Gospel, 
some  of  our  Lord's  actions  constitute  a  sort  of  parables, 
inasmuch  as  they  possess  a  symbolical  character.  Such, 
among  others,  was  the  washing  of  the  disciples'  feet,  with 
which  the  account  of  the  last  Supper  commences  in  this 
Gospel.  That  incident  is  recorded  thus  (xiii.  2-7) :  And 
supper  being  ended^  (the  devil  having  now  put  into  the 
heart  of  Judas  Iscariot,  Simon's  son,  to  betray  him) ; 
Jesus  hnowing  that  the  Father  had  given  all  things  into 
his  hands,  and  that  he  luas  come  from  God,  and  luent  to 
God;  he  riseth  from  supper,  and  laid  aside  his  gar- 
ments, and  took  a  towel,  and  girded  himself  After  that 
he  poureth  water  into  a  basin,  and  began  to  wash  the 
disciples'  feet,  and  to  wipe  them  luith  the  towel  where- 
with he  was  girded.  Then  cometh  he  to  Simon  Peter : 
and  Peter  saith  unto  him.  Lord,  dost  thou  wash  my  feet  f 
Jesus  answered  and  said  unto  him.  What  I  do  thou 
hnowest  not  now ;  but  thou  shalt  hiow  hereafter.  The 
explanation  follows  immediately  from  our  Lord's  own 
mouth,  and  is  twofold;  first  (8-11),  Peter  saith  unto 
him..  Thou  shalt  never  wash  my  feet.  Jesus  answered 
him.,  If  I  ivash  thee  not,  thou  hast  no  part  luith  me. 
Simon  Peter  saith  unto  him,  Lord,  not  my  feet  only,  but 
also  my  hands  and  my  head.  Jesus  saith  to  him,  He 
that  is  ivashed  needeth  not  save  to  wash  his  feet,  but  is 
clean  every  tuhit :  and  ye  are  clean,  but  not  all.     For  he 

'  Or  ratliei" ;  having  commenced^  as  we  shall  see  hereafter. 


ST  JOHN.  271 

knew  luho  should  betray  him  ;  therefore  said  he,  Ye  are 
not  all  clean.  And  again  (12-14),  So  after  he  had 
washed  their  feet,  and  had  tahen  his  garments,  and  ivas 
set  down  again,  he  said  unto  them.  Know  ye  what  I  have 
done  to  you  f  Ye  call  me  Master  and  Lord:  and  ye  say 
well;  for  so  I  am.  If  I  then,  your  Lord  and  Master, 
have  luashed  your  feet,  ye  also  ought  to  wash  one 
another's  feet.  After  this,  in  the  garden  of  Gethsemane, 
Jesus  surrenders  himself  to  his  enemies  without  any 
further  stipulation  than  what  was  instantly  granted 
(xviii.  8),  if  therefore  ye  seeh  me,  let  these  go  their  way ; 
immediately  whereupon  we  have  the  deep  meaning 
involved  in  our  Lord's  acting  thus :  that  (says  the 
Evangelist,  verse  9)  the  saying  might  be  fulfilled,  ivhich  he 
spake,  Of  them  luhich  thou  gavest  me  have  I  lost  none. 
Thus  it  appears,  that  the  preservation  of  the  disciples 
from  the  carnal  hand  of  enemies  was  at  the  same  time  a 
symbol,  an  emblem,  a  type,  of  that  everlasting  and  spiritual 
salvation  effected  by  means  of  the  sacrifice  of  the  Son,  in  all 
its  plenitude,  in  the  room  of  those  who  cleave  to  him  by  faith, 
who  are  given  unto  him  by  the  Father. — In  all  that  we  have 
above  observed  with  respect  to  the  festivals,  including  among 
these  the  marriage  feast  spoken  of  in  this  Gospel,  there  is 
involved  in  like  manner,  from  the  nature  of  the  case,  a 
similar  character,  at  once  historical  and  symbolical.  Need 
we  remind  the  reader,  that  this  symbolic  element  is  further 
one  of  the  great  peculiarities  of  the  book  of  Revelation  1 

The  Gospel  with  wliich  we  are  now  occupied  is  further 
distinguished  by  a  high  mystic  character,  equally  affect- 
ing and  sublime.  Aftfer  having  had  our  Lord  represented 
to  us  in  the  other  three  Gospels  rather  in  his  saving 
activity  among  men,  and  his  all-powerful  working  upon 


272  THE  FOUR  WITNESSES. 

men,  here  we  find  placed  most  in  the  foreground  his 
intimate  communion  with  men,  his  spiritual  dwelling  in 
his  own.  This  we  have  already  observed  in  the  striking 
and  multiplied  use  made  by  our  Evangehst- Apostle  of 
these  small  words  in  (Gr.  Iv)  and  to  he  in.  To  belong  to 
the  Saviom*  by  faith ;  to  be  a  sharer  in  his  grace  for  time 
and  for  eternity;  to  have  received,  and  from  moment 
to  moment  to  receive  afresh  from  him  that  new  life  in 
which  lies  involved  the  germ  of  everlasting  life,  is  expressed 
every  where  in  St  John  as  a  being  in  the  Son,  and  an 
abiding  in  him  (xvi.  7).  He  is  the  vine,  and  they  are 
the  branches,  and  it  is  only  by  abiding  in  him  that  they 
can  bear  fruit,  and  without  him  they  can  do  nothing  : 
He  comes  unto  them  with  the  Father,  and  makes  his  abode 
luith  them  (xiv.  23).  He  does  not  thus  manifest  himself 
unto  the  world  (verse  22). — In  the  Gospel,  as  in  the  first 
Epistle,  all  is  comprehended  in  love.  God  is  love  (1  John 
iv.  8).  The  Father  loveth  the  Son  (John  v.  20).  The 
Son  loveth  his  own ;  he  loveth  them  to  the  end  (xiii.  1), 
The  Father,  in  like  manner,  loveth  them,  and  hath  loved 
them  (xvii.  23.)  Jesus  loveth  them  with  a  special  personal 
love,  each  by  name.  He  loved  Lazarus,  and  Mary,  and 
Martha,  and  the  disciple  who  lay  in  his  bosom  at  the 
Paschal  table  (xi.  5,  xiii.  23). 

But  neither  do  the  most  affecting  nor  the  most  sublime 
views  exclude,  in  the  case  of  our  fourth  Evangelist,  an 
attention  to  accuracy  in  regard  to  external,  historical, 
material  details.  We  have  seen  quite  the  contrary  appear 
in  our  observations  on  the  studious  regard  which  he  shews 
in  all  tilings  for  precision  with  respect  to  dates  and  num- 
bers.^    The  same  may  be  remarked  in  this  Gospel  with 

'  See  p.  257. 


ST  JOHN.  273 

respect  to  the  names  of  men,  of  witnesses,  of  believers,  of 
enemies.  They  are  given  here  with  a  fulness  and  pre- 
cision found  nowhere  else.  St  Peter  we  find  often  men- 
tioned under  his  Jewish  and  Apostolic  names  combined  : 
Simon  Peter  (i.  41;  vi.  8;  68,  &c.,  &c.) — The  traitor 
among  the  twelve  is  here  explicitly  named :  Judas  Iscatiot 
{son  of  Simon)  (vi.  71 ;  xii.  4;  xiii.  2,  26)  ;  and,  in  contra- 
distinction to  him,  Judas  {son  of  James)  is  called,  in  a 
manner  equally  simple  and  significant,  Judas,  not  Iscariot 
(xiv.  22).  We  are  here  informed  of  particular  circum- 
stances and  sayings  respecting  Andrew,  Philip,  Thomas, 
and  Nathanael  (probably  the  Bartholomew  of  the  other 
three  Gospels),  together  with  their  names,  as  we  nowhere 
find  in  those  (i.  41,  42,  45-52,  vi.  5,  8;  xi.  16;  xiv. 
5,  8 ;  XX.  24-31 ;  xxi.  2.)  Besides  the  two  sisters,  Martha 
and  Mary,  previously  made  known  to  us  by  St  Luke,  the 
name  of  their  brother  Lazarus  starts  up  before  us,  as  it 
were,  in  this  Gospel  (xi.  xii.)  In  the  narrative  of  the 
passion  it  is  here  only  that  we  find  mentioned,  along  with 
Caiaphas,  Annas,  who  was  also  his  father-in-law,  and  of 
the  same  sacerdotal  family  (xviii.  13,  24).  Among  the 
well-intentioned  counsellors  at  Jerusalem,  he  mentions, 
as  associated  with  Joseph  of  Arimathea,  with  whom  we 
were  already  acquainted,  his  no  less  interesting  col- 
league Nicodemus  (xix.  3.9 ;  vii.  50 ;  iii.  1).  We  know  only 
from  this  Gospel,  that  the  name  of  the  high  priest's  servant 
whose  ear  was  cut  ofi"  by  one  of  the  disciples,  was  Malchus 
(x\iii.  10);  and  also  what  the  other  Gospels  lead  us  only 
to  suspect,  at  all  events  do  not  say,  that  the  disciple  who 
drew  his  sword  on  that  occasion  was  none  other  than 
Simon  Peter. 

It  is  further  remarkable  in  this  Gospel,  that  it  repeatedly 


274  THE  FOUR  WITNESSES. 

unites  in  itself  a  Hebrew  and  a  Greek  cast  of  thouglit,  and 
exhibits,  at  one  and  the  same  moment,  a  Jewish,  and,  if 
we  may  so  express  it,  a  cosmopohtan^  character,  Greek 
philosophy,  we  have  already  seen,  furnished  our  author 
with  a  sublime  term  for  the  expression  of  our  Sayiour's 
divine  nature,  the  Logos;  but,  notwithstanding,  no  other 
Gospel  intimates  to  us  so  often  his  real  humanity  by  giv- 
ing him  the  Jewish  title  Rabbi,  Eabboni,  that  is  to  say, 
Ifaster  (i.  38,  50;  iii.  2,  &c.)  Further,  it  is  St  John 
only  who  adds  its  Roman  name  when  speaking  of  the  sea 
of  Galilee  (vi.  1) :  After  these  things  Jesus  went  over  the 
sea  of  Galilee,  which  is  the  sea  op  Tiberias  (compare 
this  with  xxi.  1).  Thus,  too,  he  adds  to  the  Jewish  name 
of  Thomas  the  Greek  name  of  the  same  signification, 
Didymus  (xi.  16;  xx.  24;  xxi.  2):  Thomas,  called 
Didymus.  The  expression :  Come  and  see,  transplanted 
from  the  soil  of  Judea  to  that  of  Greece,  is  to  be  found 
in  this  Gospel  only. 

We  find  the  same  thing  reappearing  in  the  book  of 
Revelation,  in  the  repetition  of  a  Greek  exj)ression  by 
adding  a  Hebrew  translation,  or  vice  versa;  thus,  to  the 
Greek  word  vol  (yea — even  so),  is  added  the  Hebrew 
word  Amen  (i.  7).  After  the  Hebrew  word  Hallelujah 
(xix.  4),  the  same  exclamation  follows  in  Greek  (verse  5) : 
alvetTe  rov  0eov  rj/jbwv — Praise  our  God.  The  perverse 
doctrine  of  the  Nicolaitanes,  who  were  the  Apostle's 
contemporaries,  is  coupled  with  that  of  Balaam  in  the  days 
of  Israel  under  Moses  (ii.  14, 15).  Coupled  with  the  song 
of  Moses  the  leader  of  Israel,  we  have  the  song  of  the 
Lamb  who  taketh  away  the  sins  of  the  world  (xv.  2,  3). 
Besides  the  Hebrew  name  of  the  angel  of  the  bottomless 
pit,  Abaddon,  we  have  the  Greek  translation  of  that 

'  In  the  original  Dutch,  u'ereldhirgerlyl\  i.  e.,  citizen-of-the-world-hiie. 


ST  JOHN.  275 

appellation,  Apollyon.  Coupled  with  tlie  manna  with 
which  the  history  of  Israel  brings  us  acquainted,  we  have 
the  tuhite  stone  from  that  of  the  nations  of  Gentile  anti- 
quity (ii.  17).  Coupled  with  the  twelve  tribes  of  Israel, 
mentioned  by  name,  we  have  (vii.  4—8}  a  great  multitude, 
luhich  no  man  can  number,  of  all  nations,  and  kindreds, 
and peojple,  and  tongues  (verse  9).  Finally,  coupled  with 
that  most  sublime  name  of  God  in  Isaiah,  tlie  First  and 
the  Last,  we  have  one  signifying  the  same  thing,  but 
formed  from  the  Greek  alphabet,  the  A  and  the  fl  (xxi. 
13).i 

From  all  that  we  have  hitherto  observed,  it  may 
be  sufficiently  seen  in  what  manner,  and  by  what  an 
abundance  of  details  peculiar  to  itself,  our  fourth  Gospel 
is  distinguished  from  the  other  three,  nay,  among  the 
evangelical  testimonies  holds  a  place  altogether  unique, 
and  its  own.  Here,  in  fact,  we  have  found,  as  it  were, 
quite  a  new  Gospel. 

Quite  a  neiu  Gospel!  Nevertheless  not,  as  many  men 
of  our  day  in  Germany  have  sometimes  fancied,  from  not 
having  sufficiently  studied  those  diversities,  quite  another 
Gospel.  No  doubt  the  fourth  Gospel  stands  in  a  sense 
isolated  among  the  four ;  yet  it  only  presents  a  richer 
development,  a  deeper  comprehension,  a  more  heavenly 
mode  of  contemplating,  a  minuter  elaboration  of  the  same 
subject,  the  same  truths,  the  same  supernatural  order  of 
facts.     Yes,  it  is  ever  the  same  subject,  the  same  revela- 

'  This  last  name  also  may  be  considered  as  taken  from  the  Jewish  Theology, 
by  whose  doctors  the  infinite  God  is  often  also  called  k  and  n,  after  the  first  and 
last  letters  of  the  Hebrew  alphabet.  Yet  one  feels  how  much  more  fitting  and 
sublime  the  expression  becomes  when  the  Greek  tongue  is  employed,  in  which 
the  alphabet  opens  and  closes  with  two  letters  of  the  same  sort,  by  the  two 
principal  vowels  A  and  Q. 


276  THE  FOUR  WITNESSES. 

tion,  the  same  truths ;  but  in  this,  at  once  the  most  heart- 
affecting  and  the  most  sublime  of  the  four  Gospels,  these 
are  contemplated  and  represented  from  their  greatest  alti- 
tude to  their  lowest  depths,  from  their  inmost  essence  to 
their  external  aspects.  Hence  the  Gospel  of  tJie  Word  forms 
in  that  beautiful  quartette,  if  we  maj  so  express  it,  the 
hass  of  a  full  harmony;  or,  if  you  would  rather  have  it, 
the  highest  copestone  which  terminates,  completes,  and 
crowns  the  well-founded  and  well-built  fabric ;  or,  further 
still,  if  one  would  rather  borrow  an  image  from  the  circle 
of  the  sacred  Scriptures  themselves,  then  our  fourth  Gospel 
stands  out  from  among  the  other  three  pre-eminent,  as 
the  Sabbath  or  Feast-day  in  Israel  among  the  days  of  the 
week, — as  the  office  of  the  priesthood  among  the  functions 
of  the  Levites, — or  like  the  gleaning  of  the  grapes  of 
Ephraim,  which  was  better  than  the  vintage  of  Ahiezer} 

And  this  will  appear  to  us  much  more  clearly  still,  when 
we  notice  the  point  on  which  anew  the  consentaneous 
testimony  of  the  most  remote  ages  of  the  Church  is  borne 
out  by  the  internal  structure  of  our  evangelical  quater- 
nion; to  wit,  that  our  fourth  Gospel  was  written  long 
after  the  other  three  had  been  composed,  and  generally 
known  and  circulated  among  the  churches;  that,  accord- 
ingly, our  last  Evangelist  must  have  very  certainly  had  in 
his  hands,  and  must  have  availed  himself  of  the  results  of 
the  labours  of  his  predecessors,  and  may  and  must  have 
written  on  the  assumption  that  their  narratives  were 
generally  known.  But  if  it  once  be  admitted  that  our 
fourth  Gospel  was  undertaken  and  composed  posterior  to 
an  already  written  and  extant  threefold  testimony  to  the 
life,  death,  and  resurrection  of  our  Saviour,  then,  surely, 
it  lay  in  the  very  nature  of  the  case  that  this  fourth  testi- 

'  Judges  viii.  2. 


ST  JOHN.  277 

mony  should  worthily,  and  in  the  manner  required,  supply 
what  still  remained  wanting,  and  start  from  a  manifestly 
special  and  different  point  of  view.  With  an  historical 
character  which  it  is  impossible  to  mistake,  we  find  some 
fm-thcr  peculiarities  combined  in  this  composition  of  St 
John.  Here  we  perceive  the  evangelical  narratives  of 
St  Matthew,  St  Mark,  and  St  Luke  taken  up  and  indis- 
solubly  incorporated  in  the  sublime  soul  of  their  last 
fellow -Evangelist,  with  the  doctrinal  announcements  of  St 
Paul,  of  St  Peter,  of  all  his  apostolical  predecessors;  so 
that,  lo !  we  have  a  new  composite  work  of  all  the  greater 
value — a  fourth  Gospel,  powerfully  and  gloriously  distin- 
guished in  object,  tone,  and  conception,  from  all  the 
former — a  Gospel  at  once  practical  and  theological,  purely 
historical,  deeply  prophetical,  and  eminently  doctrinal. 

It  appears  from  the  simplest  and  most  obvious  circum- 
stances, that  our  fourth  Gospel  proceeds  on  the  assumption 
that  the  three  first  were  known ;  that  it  goes  on  enlarging 
on  what  had  been  already  testified  and  established  by 
them ;  that  it  ever  and  anon  reverts  to  them,  makes  allu- 
sion to  them,  tacitly  points  to  them,  sometimes  even  by 
an  apparent  contradiction  or  discrepancy  stamps  them 
with  the  seal  of  the  fullest  confirmation.  This  we  have 
to  make  clearer  by  examples,  of  which  we  here  present 
a  few. 

Who  is  there  that,  in  a  Gospel  of  the  life  and  doctrine 
of  Jesus  Christ,  does  not  look  for  a  nomenclature  of  his 
twelve  Apostles '?  Accordingly,  we  find  such  an  exact 
list  of  them  given  more  than  once  in  the  synoptical  Gos- 
pels (Matth.  X.,  Mark  iii.,  Luke  vi.,  and  Acts  i.)  Yet  no 
such  list  occurs  in  the  last  Gospel.  How  are  we  to 
account  for  this  ?     Shall  we  say,  because  it  diff'ers  in 


278  THE  FOUR  WITNESSES. 

respect  to  the  number,  or  the  names,  or  the  behaviour  of 
those  chosen  persons  '?  Assm'eclly  not.  Again  and  again 
mention  is  made  of  the  Twelve  (vi.  70,  xx.  24),  and  cer- 
tain details,  as  we  have  seen,  are  given  concerning  the 
most  of  them,  which  we  should  not  have  been  made 
acquainted  with  from  any  of  the  preceding  Gospels.  All 
this,  as  any  one  may  see,  has  arisen  from  the  author  being 
able  to  assume,  and,  in  point  of  fact,  because  he  did 
assume,  the  list  of  the  Twelve  Apostles  to  be  perfectly 
well  known  to  his  readers.  Accordingly,  we  need  not 
expect  this  list  to  re-appear  once  more  in  the  Gospel 
of  the  beloved  disciple  ;  but,  as  if  to  compensate  for  this, 
in  the  last  ]3rophetic  scenes  of  his  Apocalypse,  he  speaks 
of  the  names  of  the  Twelve  Apostles  as  found  on  the 
twelve  foundations  of  the  New  Jerusalem  (xxi.  14).  This 
last  Gospel  could  dispense  entirely  with  the  mention  of 
their  number,  the  history  of  their  general  calling,  and  the 
details  of  their  Apostolic  office  or  mission ;  but  all  this 
being  assumed  as  known,  it  remained  for  the  last  of  the 
Evangelists,  as  it  were  in  a  separate  picture,  to  preserve 
from  oblivion,  in  connexion  with  the  whole  object  of  his 
composition,  some  characteristic  discourses,  interesting 
moments,  and  special  incidents  that  had  occurred  in  their 
intercourse  with  their  heavenly  Master. 

In  like  manner  our  Gospel  altogether  omits  our  Lord's 
genealogy,  birth  at  Bethlehem,  and  education  at  Nazareth, 
as  facts  sufficiently  well  known  from  the  Gospels  of  his 
predecessors.  Its  special  vocation  is  to  shew  in  what 
a  sublime  and  incomparable  sense  Jesus  Christ  is  the  Son 
of  God.  Nevertheless,  the  human  birth  of  our  Lord  loses 
nothing  of  its  evidence  on  that  account  in  St  John ;  for  its 
most  important  particulars  are  recalled  in  his  Gospel, 
sometimes  by  a  passing  word  from  the  mouths  alike  of 


ST  JOHN.  279 

friends  and  of  enemies.  We  have  found  him  (said  Philip 
to  Nathanael  (i.  45),  among  the  very  first  conversations 
recorded  in  this  Gospel),  We  have  found  him  of  whom 
Moses  in  the  law  and  the  prophets  did  ivrite,  Jesus  of 
Nazareth,  the  Son  of  Joseph  ;  and  here  we  see  all  the 
ignominy  that  rested  among  the  Jews  on  that  little  town 
of  Nazareth,  concentrated,  so  to  speak,  in  the  exclamation 
of  that  sincere  Israelite,  Nathanael,  when  he  replied. 
Can  there  any  good  thing  come  out  of  Nazareth  f 

The  same  peculiarity  of  this  Gospel — to  wit,  that  of 
concentrating  rather  than  extending  the  incidents  and  dis- 
courses already  known  to  us  from  the  preceding  ones, 
enables  us  at  the  same  time  to  meet  the  surprise  that  has 
sometimes  been  manifested  with  respect  to  the  absence  of 
the  similitudes  in  St  John.  The  statement  itself  that 
they  are  wanting,  is  true  only  in  a  very  limited  sense. 
True  it  is,  that  St  John  does  not  record  any  parables,  in 
so  far  as  we  are  to  understand  by  that  term  similitudes 
in  the  narrative  form  in  which  they  occur  in  the  synop- 
tical Gospels ;  but,  as  respects  the  essence  of  the  thing, 
our  fourth  Gospel  most  decidedly  gives  us,  under  the  form 
of  metaphor,  the  similitudes  of  its  predecessors,  according 
to  the  exquisite  and  profound  method  which  is  peculiar 
to  it.  Thus,  for  example,  in  the  synoptical  Gospels,  we 
read  that  Jesus  compares  himself  to  a  shepherd  who  seeks 
after  and  brings  back  his  stray  sheep.  Now,  it  is  true 
that  we  do  not  again  meet  with  this  comparison  in  our 
last  Evangelist  in  the  form  of  a  parable,  but  we  certainly 
do  again  find  the  fundamental  idea  in  the  form  of  a  meta- 
phorical sentence  :  /  am  the  good  shepherd,  says  Jesus 
of  himself  (x.  11) ;  and,  with  a  still  more  profound  appli- 
cation of  the  image  than  in  the  other  Gospels  (v.  11),  he 


280  THE  FOUK  WITNESSES. 

says  :  The  good  shepherd  giveth  his  life  for  the  sheep. 
Again,  in  the  book  of  Revelation,  by  an  apparent  contra- 
diction, sucli  as  belongs  to  tlie  peculiar  character  of  that 
sublime  composition,  the  Lamb  is  represented  as  that 
SHEPHERD  that  shall  feed  his  sheep,  and  shall  lead  them 
unto  living  fountains  of  luaters  (vii.  17). 

In  like  manner  we  do  not  read  in  St  John,  as  in  the 
synoptical  Gospels,  of  the  preaching  of  the  kingdom  of 
God  being  compared  to  a  sower  going  forth  to  sow,  the 
Word  of  God  to  a  grain  of  seed,  the  repentant  heart  to 
the  good  ground,  the  consummation  of  all  things  and  the 
day  of  judgment  to  the  time  of  harvest  (Matth.  xiii.  1-9, 
Mark  iv.  1-20,  Luke  viii.  1-15);  but  the  fundamental 
idea  is  to  be  found  in  our  fourth  Gospel  (iv.  35,  36), 
although  in  a  wholly  dijfferent  form,  and  one  quite  pecu- 
liar to  itself :  Say  not  ye,  There  are  yet  four  months,  and 
then  Cometh  harvest  f  behold,  I  say  unto  you,  Lift  up  your 
eyes,  and  look  on  the  fields ;  for  they  are  white  already 
TO  harvest  ;  and  then,  in  a  still  more  profoundly  signifi- 
cant use  of  the  same  idea,  in  which  it  is  employed  to 
throw  light  on  the  relation  between  the  ministry  of  the 
prophets  of  the  Old  Testament,  and  that  of  the  Apostles 
of  the  New  (v.  37,  38),  it  is  said :  And  herein  is  that 
saying  true,  One  soweth,  and  another  reapeth.  I  sent  you 
to  reap  that  on  which  you  hestoiued  no  labour . 

Quite  as  little  do  we  find  here,  as  we  find  in  the  other 
three  Gospels  (Matth.  xxi.  33-41,  Mark  xii.  1-9,  Luke 
XX.  9-18),  the  kingdom  of  heaven  directly  compared  to 
a  vineyard,  into  which  its  owner  sends  husbandmen,  or  to 
a  marriage  feast,  to  which  the  master  of  the  house  invites 
guests.  But  the  fundamental  ideas  do  occur  there  quite 
in  the  same  manner,  only  with  a  still  more  profoundly 
significant  application,     Here  Jesus  himself  is  tlie  vine, 


ST  JOHN.  281 

and  his  Father  the  husbandman  (xv.  i.);  and,  as  respects 
the  idea  of  a  marriage  feast,  we  have  seen  already  with 
what  striking  significancy  that  figure  occurs  both  in  the 
Gospel  and  in  the  Revelation  of  St  John.^ 

Thus,  then,  the  absence  of  parables  in  their  historical 
or  narrative  form  in  this  Gospel,  we  repeat,  is  not  to  be 
regarded  as  a  discrepancy,  but  much  rather  as  a  harmony 
between  the  synoptical  Gospels  and  that  under  con- 
sideration. In  place  of  the  detailed  simile,  we  have  the 
terse  and  concise  metaphor,^  the  ideas  remaining  funda- 
mentally the  same. 

Such,  likewise,  is  the  case  with  regard  to  another  diffi- 
culty wliicli  has  been  alleged  against  the  authenticity  of 
our  fourth  Gospel — a  difficulty  meanwhile  which,  in  an 
earlier  period  of  neology,  was  in  every  way  reckoned  as 
redounding  to  its  honour ;  namely  this,  that  in  manifest 
discordance  with  the  statements  made  in  the  first  three 
Gospels,  there  is  nowhere  any  mention  whatever  made  of 
the  casting  out  of  unclean  spirits,  as  little  as  there  is  of 
the  Saviour's  being  tempted  of  the  devil  in  the  wilder- 
ness. For  here,  too,  our  fourth  Gospel,  reposing  with 
perfect  confidence  for  the  historical  details  on  the  testi- 
mony of  its  predecessors,  gives  us  the  same  thing  again, 
in  short  results,  nice  allusions,  and  invariably  in  its  own 
ever  most  elevated  style  and  manner.  We  do  not,  indeed, 
see  there  Jesus  casting  out  devils,  or  maintaining  a  con- 
flict with  their  prince  in  the  wilderness  ;  but  we  hear  him 
give  utterance  to  the  final  issue,  the  last  concluding  result 
effected  by  that  power  of  casting  out  devils  (xii.  31): 
Now  shall  the  prince  of  this  luorld  he  cast  out;   and 

'  p.  265. 

'  Instead  of  the  irapa^okr]  of  the  synoptical  Gospels,  we  have  here  the  Trapoiixia, 
translated  in  the  English  autliorized  version  proverbs,  and  in  the  margin  im- 
properl}-  parables  (chap,  xvi.  25). 


282  THE  FOUR  WITNESSES. 

(xiv.  30)  the  prince  of  this  world  cometh,  and  hath 
nothing  in  me;  and  (xvi.  11)  the  prince  of  this  ivorld  is 
judged.  And  as  a  counterpart  or  antithesis  to  this,  where 
do  we  find  expressed  more  positiyelj  or  more  powerfuUj, 
Satan's  taking  possession  of  a  wicked  soul  (xiii.  26,  27)  : 
And  tuhen  he  (Jesus)  had  dipped  the  sop,  he  gave  it  to 
Judas  Iscariot,  the  son  of  Simon.  A  7id  after  the  sop  Sat  a's 
ENTERED  INTO  HIM?  The  last  and  decisive  casting  out 
and  condemnation  of  the  evil  one  by  the  might  and 
majesty  of  Jesus,  is  found  delineated  anew  in  the  most 
brilliant  colours  in  the  book  of  the  Revelation  (xix.  19-21, 
xx). 

It  has  been  objected  also  to  this  Gospel,  that,  contrari- 
wise to  the  synoptical  Gospels,  it  makes  no  mention 
either  of  the  prophecy  of  the  destruction,  or  of  the  ex- 
pectations entertained  of  the  final  restoration,  of  Jeru- 
salem. Yet  the  silence  of  St  John's  Gospel  with  respect 
to  both,  admits  of  a  complete  explanation,  from  the  com- 
paratively later  period  at  which  it  was  written,  (more  than 
probably)  when  Jerusalem  was  already  destroyed ;  the 
prophecy  of  Jesus  with  respect  to  it,  being  fully  recorded 
in  the  synoptical  Gospels  (Matth.  xxiii.,  Mark  xiii.,  Luke 
xxi,),  did  not  therefore  require  to  be  repeated.  And 
yet,  even  with  respect  to  this  most  important  circum- 
stance, our  fourth  Gospel  is  not  without  a  striking,  but 
withal  highly  characteristic,  allusion.  True,  the  predic- 
tion of  the  fall  of  Jerusalem,  as  it  came  immediately 
from  the  mouth  of  our  Saviour,  is  omitted  here  ;  but,  in 
harmony  with  the  whole  plan  of  this  altogether  unique 
Gospel,  it  records  a  Balaam's  prophecy  of  the  approach- 
ing fall  of  city  and  temple,  which  fell  from  the  mouths  of 
the  hostile  high  priests  and  Pharisees  (xi.  47).  While 
engaged  in  mutually  exciting  each  other's  aj^prehensions 


ST  JOHN.  283 

and  resentment  at  the  alarming  progress  of  the  doctrines 
and  miracles  of  Jesus ;  the  pretext  of  which  thej  avail 
themselves  to  justify  their  determining  to  take  violent 
measures  against  them  is,  that  if  thej  let  liim  alone 
(v.  48),  all  men  will  believe  on  him,  and  the  Romans 
shall  come  and  take  away  both  our  jylace  and  nation. 

Yet  not  only  does  our  fourth  Gospel  either  tacitly 
assume,  or  compress  into  brief  sentences  what  we  find 
recorded  at  large  in  the  synoptical  Gospels ;  but  these, 
on  the  other  hand,  in  more  than  one  instance,  receive  a 
powerful  elucidation  from  particular  circumstances,  first 
expressly  mentioned  by  our  last  Evangelist,  though  un- 
doubtedly known  to  all  of  them,  and  present  to  their 
minds  when  they  wrote  their  Gospels.  Thus,  for  ex- 
ample, the  false  testimony  mentioned  in  St  Matthew 
(xxvi.  61)  and  St  Mark  (xiv.  ^1,  58),  receives  an  inte- 
resting, and,  one  might  almost  say,  indispensable  eluci- 
dation, from  a  saying  of  our  Saviour's,  first  recorded  by 
St  John  (ii.  19),  Jesus  answered  and  said  imto  them. 
Destroy  this  temple,  and  in  three  days  I  will  raise  it  up. 
That  saying,  uttered  prophetically  by  Jesus  in  reference 
to  his  own  body,  the  false  witnesses  had  interpreted  as  if 
it  had  had  for  its  object  the  temple  at  Jerusalem  (Mark 
xiv.  58),  We  heard  him  say,  I  will  destroy  this  temple  that 
is  made  with  hands,  and  within  three  days  I  will  build 
another  made  tuithout  hands.  Nothing  is  more  natural 
than  that  such  an  incident  should  have  been  known  to 
the  former  Evangelists,  and  should  have  been  present  to 
their  minds  when  recording  the  testimony  of  the  false 
witnesses,  but  that  the  direct  communication  of  the 
fact,  and  consequently  the  complete  explanation  of  this 
remarkable  incident,  should  have  been  reserved  for  being 


284  THE  FOUR  WITNESSES. 

recorded  bj  our  concluding  Gospel.  In  like  manner,  it 
is  in  this  Gospel  only  tliat  we  are  informed  of  tlie  true 
cause  of  the  flocking  together  of  the  people,  and  of  their 
acclamations,  on  the  day  when  Jesus  repaired  from 
Bethany  to  Jerusalem.  That  cause  was  the  resurrection 
of  Lazarus  from  the  dead,  a  fact  not  recorded  by  any  of 
the  other  Evangelists  :  The  people  therefore  (so  we  read 
in  St  John's  Gospel,  xii.  17,  18)  that  was  with  him 

WHEN     he    called     LaZARUS    OUT    OF    HIS    GRAYE,     AND 

RAISED  HIM  FROM  THE  DEAD,  hm^e  vecord,  that  is,  testi- 
fied to  his  having  done  so.  For  this  cause  the  people 
ALSO  MET  HIM,  FOR  that  they  heard  that  he  had  done  this 
miracle.  But  if  we  will  now  go  back  to  the  matter  as 
related  by  the  first  three  Evangelists,  we  shall  clearly 
perceive  that  they  could  not  have  been  ignorant,  either 
of  that  event,  or  of  the  connexion  of  the  rapturous  excla- 
mations of  the  multitude  with  that  event,  although  they 
have  mentioned  neither.  This  may  be  seen  in  St 
Matthew  (xxi.  10,  11),  And  luhen  he  luas  come  into 
Jerusalem,  all  the  city  was  moved,  saying,  Who  is  this  ? 
And  the  multitude  said.  This  is  Jesus  the  prophet  of 
Nazareth  of  Galilee;  and  in  a  still  higher  strain  in  St 
Luke  (xix.  37),  And  luhen  he  was  come  nigh,  even  now 
at  the  descent  of  the  mount  of  Olives,  the  luhole  midtitude 
of  the  disciples  began  to  rejoice  and  praise  God  with  a 
loud  voice  for  all  the  mighty  works  that  they  had 

SEEN. 

Thus,  then,  the  Gospel  testimony  of  our  fourth  Evan- 
gelical author  is  quite  at  one  with  that  of  the  synoptical 
Evangehsts ;  thus,  then,  above  all,  is  the  Divine  leading 
personage  who  appears  on  its  pages,  Jesus,  the  Son  of 
God,  no  other  than  the  Jesus  Messiah  of  the  synoptics. 


ST  JOHN.  285 

And  yet  there  is  a  difference — a  difference  which  de- 
tracts nothing  from  this  identity,  but  enhances  it  all  the 
more — a  difference  between  the  first  three  Gospels  and 
the  last,  necessarily  resulting  fi-om  the  greater  depth  of 
comprehension  peculiar  in  all  things  to  St  John.  Even 
in  the  sphere  of  ordinaiy  human  hfe,  a  great  man  wiU 
present  a  very  different  picture  under  the  pen  of  his 
different  biographers,  according  to  the  different  points  of 
view  in  which  they  contemplate  him,  or  according  to  the 
particular  quality  or  characteristic  that  chiefly  interests 
each.  A  Julius  Cesar,  a  Charlemagne,  a  Charles  the 
Fifth,  will  furnish  materials  for  very  different,  though  all 
tme  and  faithful  historical  portraits,  according  as  the 
subject  is  treated  in  its  military,  political,  philosophi- 
cal, literary,  or  Christian  bearings ; — a  mere  human 
teacher,  such  as  Socrates,  being  more  thoroughly  compre- 
hended by  Plato,  will  on  that  account  be  differently 
described  by  him  from  what  we  find  him  described  by 
Xenophon,  without  our  having  to  infer  from  this  diversity 
any  thing  to  the  prejudice  either  of  the  genuineness  and 
authenticity  of  the  two  writings,  or  of  the  fidelity  of  the 
two  portraits  ;  and  yet  shall  we  be  surprised,  or  allow 
ourselves  to  give  way  to  scepticism,  because  that  same 
Jesus  (that  Jesus  in  luhom  are  hid  all  the  treasures  of 
wisdom  and  JcnoiuledgeY  is  comprehended  and  portrayed, 
by  the  last  of  his  Gospel  biographers,  in  a  different 
manner  from  that  of  any  of  his  fellow  Apostles  or 
Evangelists  who  preceded  him  1  Shall  we  wonder  if  we 
find  that  there  were  reserved,  for  the  purpose  of  being 
communicated  by  such  a  Gospel,  particular  incidents, 
traits  of  character,  sayings,  explanations,  developments, 
all  maintaining  a  necessary  harmony  with  the  writer's 

'  Colossians,  ii.  3. 


286  THE  FOUR  WITNESSES. 

deeper  insight  into  liis  subject,  and  tlie  greater  elevation 
of  the  point  from  which  he  contemplated  it.  Yet  how, 
even  here,  diversity  reposes  on  unity,  how  it  just  brings 
out  in  all  the  stronger  relief  the  unity  of  the  whole,  may 
be  demonstrated  from  those  glorifications  of  the  Master's 
divinity,  in  which  our  fom^tli  Evangelist,  while  he  keeps 
the  same  truths,  the  same  subjects  and  incidents  before 
liis  mind,  nevertheless  appears  notably  to  differ  from  his 
predecessors  in  point  of  expression,  connexion,  and  the 
use  of  terms.  We  may  adduce  of  this  the  following 
examples  : — 

In  St  Matthew,  and  still  more  in  St  Luke,  we  have  a 
detailed  account  of  the  supernatural  conception  of  Israel's 
Messiah  by  a  virgin,  without  man's  intervention,  through 
the  power  of  the  Holy  Ghost.  In  our  fourth  Gospel,  not  a 
single  circumstance  is  recorded  in  reference  to  that  first 
of  all  the  miracles  of  the  New  Testament  revelation.  But, 
on  the  other  hand,  what  a  striking  summary  of  the  whole 
matter  do  we  not  find  in  that  one  short  sentence  :  the 
Word  was  made  flesh  f  How  can  we  possibly  mistake 
the  allusion  here  %  Again,  what  a  mysterious  yet  sensible 
reference  to  the  miraculous  conception  at  the  very  com- 
mencement of  our  Gospel,  in  which  all  who  by  faith 
have  received  the  Son  (i.  12,  13),  are  called  sons  of 
God:  which  are  horn,  not  of  hlood,  nor  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of  God !  Of  this 
spiritual  or  second  birth  of  sinful  men,  we  find  that 
invariably,  according  to  the  whole  tenor  of  the  New 
Testament  doctrine,  the  miraculous  birth  of  the  sinless 
Saviour  is  represented  as  the  foundation,  the  antitype, 
the  impetrating  and  efiicient  cause.  Thus,  then,  the 
miraculous  conception  and  birth  of  Jesus  Christ  accord- 
ing to  the  flesh,  are  not,  it  is  true,  directly  narrated  in 


ST  JOHN.  287 

our  fourtli  Gospel,  but  nevertheless  assumed,  pointed  to, 
and  glorified,  in  their  bearing  upon  and  connexion  with 
the  Christian  second  birth. 

In  the  first  three  Gospels,  the  reality  of  our  Lord's 
human  nature  comes  out  in  all  manner  of  ways  In 
these  we  behold  him  sharing,  feeling,  practically  expe- 
riencing all  human  wants,  exigencies,  and  sentiments,  only 
without  sin.  Thus,  when  he  went  without  food,  at  last  he 
was  an  hungered  (Matth.  iv.  2,  Luke  iv.  2).  Our  fourth 
Gospel  does  not  speak  of  the  hunger  felt  by  the  Saviour ; 
but,  on  the  other  hand,  it,  and  it  alone,  and  more  than 
once,  speaks  of  his  thirst.  It  presents  him  to  us  (iv. 
6,  7),  oppressed  by  the  noonday  heat,  athirst,  and  ask- 
ing to  drink ;  but  at  the  same  time  discovering  to  the 
Samaritan  woman,  to  whom  his  request  was  addressed, 
the  need  she  had  of  the  living  water,  which  he  alone 
could  give.  At  a  later  period  we  find,  in  this  Gospel 
only,  our  Saviour  completing  his  sufi'erings  of  soul  and 
body  in  that  significant  exclamation:  I  thirst  (xix.  28). 

In  St  Matthew  and  St  Mark  we  hear  the  Saviour 
testify,  that  he  came  not  to  he  ministered  unto,  hut  to 
minister,  and  to  give  his  life  a  ransom  for  many  (Matth. 
XX.  28,  Mark  x.  45).  In  our  fourth  Gospel,  it  is  true, 
we  do  not  find  these  very  words,  but  we  find  the  thing 
itself  stated  in  a  much  more  striking  manner.  There 
we  find  Jesus  caUed  the  Lamb  of  God,  that  taketh  away 
the  sins  of  the  world.  It  is  recorded  of  him  there,  that 
leaving  the  Paschal  table,  he  took  a  towel,  and  girded 
himself,  and  began  to  wash  the  disciples'  feet  (xiii.  3,  5). 

In  the  synoptical  Gospels,  the  Saviour  is  represented 
as  exercising  his  power  over  nature ;  he  stills  the  storm 
and  the  waves — he  dries  up  a  green  fig-tree.  Our 
fourth  Evangelist   passes  over  these  miracles ;    but  he 


288  THE  FOUR  WITNESSES. 

shews  us  the  power  of  Jesus  over  the  creation,  in  that 
heginning  of  miracles  which  he  did  at  Cana,  and  which 
was  in  fact  a  blessing  bestowed  on  marriage,  a  symbol  of 
all  the  blessings  of  the  Gospel :  common  water  was 
changed  into  the  most  costly  wine. 

In  the  synoptical  Gospels,  the  Saviour  declares,  that 
in  matters  relating  to  the  exercise  of  his  ministry  as  a 
divine  teacher,  he  knew  neither  mother  nor  brethren 
(Matth.  xii.  47-49),  Then  one  said  unto  him,  Behold,  thy 
mother  and  thy  Ijrethren  stand  zuithout,  desiring  to  speah 
with  thee.  But  he  ansiuered  and  said  unto  him  that  told 
him,  Wfio  is  my  mother  f  and  ivho  are  my  hrethren  ?  And 
he  stretched  forth  his  hand  toivard  his  disciples,  and 
said,  Behold  my  mother  and  my  hrethren !  For  luhoso- 
ever  shall  do  the  ivill  of  my  Father  which  is  in  heaven, 
the  same  is  my  brother,  avid  sister,  and  mother.  Our 
fourth  Gospel  does  not  repeat  these  details  ;  but  on 
another  and  a  more  solemn  occasion,  when  Jesus  for  the 
first  time  manifested  forth  his  glory  at  Cana,  it  shews 
us  the  Saviour  intimating  the  broad  line  of  separation 
between  all  natural  relationships  and  the  discharge  of  his 
functions  as  the  Messiah,  in  that  most  important  answer 
to  the  remark  addressed  to  him  by  his  mother,  (ii.  4) 
Woman,  luhat  have  I  to  do  with  thee  f  mine  hour  is  not 
yet  come. 

In  the  synoptical  Gospels,  we  see  Jesus  in  Gethse- 
mane,  straitened,  and  exceeding  sorrowful  even  unto 
death,  addressing  a  prayer  to  his  Father  that  this  cup 
(that  of  his  sufferings)  might  pass  from  him  (Matth. 
xxvi.  39,  Mark  xiv.  35,  Luke  xxii.  42).  But  quite  the 
reverse  was  the  case,  at  it  would  at  first  sight  appear 
from  our  fourth  Gospel.  According  to  it  Jesus  had 
already,  before  passing  the  brook  Cedron,  in  his  solemn 


ST  JOHN.  289 

intercessory  prayer,  given  full  expression  to  the  determi- 
nation he  had  made,  to  devote  himself  to  death.  That 
prayer  is  a  testament  reposing  on  the  certainty  of  his  ap- 
proaching propitiatory  death.  And  yet,  essentially,  there 
is  no  difference  between  the  synoptics  and  St  John.  Even 
in  the  synoptical  Gospels  we  find  it  put  beyond  all  ques- 
tion, that  the  Redeemer  had  come  into  the  world  for  this 
very  end,  that  he  should  drink  of  that  cup  of  suffering. 
But  it  was  their  special  office  to  place  the  struggle  of  the 
Saviour's  human  nature  in  the  strongest  and  clearest 
light :  it  belonged  to  them  to  make  it  appear  how  the 
sufferings  of  Jesus  were  sufferings  which  he  had  freely 
taken  upon  him,  from  which,  without  sin,  his  manhood 
could,  and  necessarily  did,  at  first  recoil,  only  to  merge 
itself  absolutely  afterwards,  w^hen  the  fearful  struggle 
down  to  the  bloody  agony  was  past,  absolutely  and 
entirely  in  the  higher  will,  in  the  Divine  counsel.  As  a 
counterpart  to  this,  we  find  placed  in  the  foreground,  in 
our  fourth  Gospel,  the  immutability  of  the  Divine  pur- 
pose, the  Divine  certainty  of  the  sacrifice  that  was  to 
be  accomplished.  Yet  even  in  it  the  struggle  of  our 
Saviour's  human  soul  is  not  concealed.  In  it  we  have, 
so  to  speak,  the  germ  of  the  agony  and  the  prayer  of 
Gethsemane,  in  those  words,  uttered  some  days  before  at 
Jerusalem  (xii.  27,  28)  :  Noiu  is  my  soul  troubled;  and 
what  shall  Isayf  Father,  save  me  from  this  hour :  but 
for  this  cause  came  I  unto  this  hour.  Here  too,  again, 
we  find  in  our  fourth  Gospel  the  higher  aspect  of  our 
Lord's  personality  put  forward,  while  the  (ever  holy) 
human  aspect  appears  most  prominently  in  the  other 
three  ;  but  neither  of  these  aspects  is  wanting  in  any 
one  of  the  four ;  in  each  and  all  Jesus  is  the  same 
incarnate  Lord,  and  suffering  Redeemer  in  one  person. 

T 


290  THE  FOUR  WITNESSES. 

In  the  synoptical  Gospels  we  read  of  heaven  and 
earth  giving  testimony  to  the  greatness  of  the  cinicified 
Saviour  in  the  last  moment  of  his  sufferings.  As  he 
gave  up  the  ghost,  the  sun  was  darkened,  the  earth  did 
quake,  and  the  rocks  rent ;  the  gi*aves  were  oj^ened,  and 
the  veil  of  tlie  temple  was  rent  in  twain.  Nothing  of  all 
this  do  we  find  in  the  fourth  of  our  Gospels.  But,  on 
the  other  hand,  it  directs  our  regard  to  a  sign  that  was 
made  on  the  dead  body  of  our  Lord  himself  (xix.  34) : 
But  one  of  the  soldiers  luith  a  spear  pierced  his  side,  and 
forthiuith  came  thereout  blood  and  water.  Thus  here, 
likewise,  there  is  no  substantial  difference.  In  the  three 
first  Gospels  the  visible  creation  occupies  the  first  place 
at  that  awful  and  critical  moment ;  in  the  fourth,  the 
flesh  itself  in  which  the  Son  of  God  appeared. 

The  synoptical  Gospels  take  us  up  to  the  lofty  mountain, 
where  Jesus  shew^s  his  glory  to  the  three  chosen  disciples, 
thus  giving  them  a  foretaste,  and  view  by  anticipation,  of 
his  heavenly  kingdom  (Matth.  xvi.  28 ;  xvii.  1-8 ;  Mark 
ix.  1-9;  Luke  ix.  27-36  ;  2  Pet.  i.  16-18).  The  fourth 
Gospel  does  not  give  any  account  of  the  transfiguration  on 
Mount  Tabor ;  but  as  a  whole  and  throughout  it  is  a  Gos- 
pel of  the  glorification  of  Jesus,  alike  in  his  life  and  in  his 
sufferings.^  Of  this,  too,  the  line  is  carried  on  and  com- 
pleted in  the  book  of  the  Revelation.  What  else,  indeed, 
is  that  book  but  a  continuous  display,  imdcr  various 
figures,  of  that  glory  which  John,  and  James,  and  Peter 
witnessed,  at  the  transfiguration  on  the  mount  1 

Here,  accordingly,  and  in  the  synoptical  Gospels,  Jesus 
Christ  is  always  the  same  ;  the  same,  but,  like  the  sun  in 
our  visible  sky,  shining  with  a  different  kind  of  splendour, 
according  as  he  rises,  or  sets,  or  appears  in  the  full  efful- 

'  Sw  pages  230  and  L'51. 


ST  JOHN.  291 

geuce  of  his  noontide  radiance ;  the  same,  but  such  as,  even 
according  to  the  testimony  of  the  synoptical  Gospels,  he 
appeared  after  his  resurrection  to  his  own,  every  time  in 
a  different  aspect,  and  was  recognised  by  them  as  the 
same  Jesus  only  after  some  moments  of  amazement,  and 
after  having  liad  their  eyes  liolden  for  a  time,  that  they 
should  not  hiow  him  (Mark  xvi.  12,  Luke  xxiv.  16). 

One  very  simple  example  will  make  it  abundantly 
evident,  that  differences  in  point  of  form  and  expression 
in  the  Evangelists,  may  have  been,  and  actually  were  the 
result,  not  of  an  original  difference  or  uncertainty  with 
respect  to  the  expression  actually  employed  by  our  Lord  ; 
but,  on  the  contrary,  of  a  particidar  manner,  an  impor- 
tant and  highly  remarkable  operation  in  the  mind  and 
soul  of  his  disciple  and  witness.  The  multiplied  use  of 
the  Hebrew  Amen  {verily),  I  tell  you,  at  the  commence- 
ment of  so  many  of  the  Saviour's  declarations  in  these 
writings,  is  familiar  to  us  all.  No  less  obvious,  with 
respect  to  this  word  also,  is  a  remarkable  and  uniformly 
observed  difference  between  the  synoptical  Gospels  and 
the  concluding  one.  In  the  latter  this  expression,  indi- 
cative of  solemn  asseveration,  is  always,  and  without  a 
single  exception,  repeated — Amen,  Amen  ;  no  less  uni- 
formly, and  without  exception,  do  the  three  first  Gospels 
keep  to  a  single  Amen^  or  Verily.  Now,  whence  this 
uniform  and  invariably  observed  diflference  ? 

To  say,  that  Jesus  must  sometimes  have  uttered  the 
Amen  only  once,  and  at  others  with  a  reduplication  of 
the  term,  does  not  resolve  the  difficulty;  all  the  less 

*  In  the  book  of  Revelation  (iii.  14),  Jesus  calls  himself  the  Asien  ;  and 
immediately  aftei-wards,  as  if  by  way  of  explanation,  the  faithful  and  true 
Witnests. 


292 


THE  FOUR  WITNESSES. 


after  it  is  observed,  that  sometimes  the  same  sentences 
that  in  the  synoptical  Gospels  are  accompanied  with  a 
single  Verily,  appear  with  a  double  in  that  of  St  John. 
Thus,  for  example,  in  the  passage  in  which  the  treason  of 
Judas  is  foretold  : — 


Matto.  xxvi.  21.  Mark  xiv.  18. 

And  as  they  did  eat,  Aud    as    they     sat 

he  said,  Vkkily  /  say  aud  did  eat,  Jesus  said, 

unto  you,  that   one  of  Verily  /  say  unto  you, 

you  shall  betray  me.  one  of  you  which  eat- 


JoiLS  xiii.  21. 

When     Jesus     had 

thus    said,      he    was 

ti'oubled  in  spirit,  and 

testified,      and     said. 


eth  with  me  shall  be-    Verily,  verily,  /  say 
tray  me.  imto  you,  that  one  of 

you  shall  betray  me. 

And  where  St  Peter's  denial  of  his  Master  is  foretold  : — 


Matth.  xxvi.  34. 

Jesus  said  unto  him. 
Verily  /  say  unto  thee, 
that  this  night,  before 
the  cock  crow,  thou 
shalt  deny  me  thrice. 


M.VRK  xiv.  30. 
Aud  Jesus  saith  unto 
him.  Verily  /  say  unto 
thee,  that  this  day, 
even  in  this  night,  be- 
fore the  cock  crow 
twice,  thou  shalt  deny 
me  thrice. 


John  xiii.  38. 
Jesus  answered  him, 
Wilt  thou  lay  down 
thy  life  for  my  sake? 
Verily,  Verily^,  /  say 
unto  thee,  the  cock 
shall  not  crow,  till 
thou  hast  denied  me 
thrice. 


Whence,  then,  this  uniformly  repeated  Verily  in  our 
last  Gospel  ?  Why,  from  his  own  soul  \^  The  Amen,  or 
Verily,  with  which  the  Master  confirms,  and,  as  it  were, 
pronounces  with  an  oath,  his  divine  utterances,  calls  forth 
a  response  from  the  bosom  of  his  beloved  disciple  and 
witness.  Amen,  replies  the  Spirit  in  his  inmost  soul  to 
the  Amen  of  his  Lord,  with  the  same  sort  of  echo  where- 
with, for  example,  at  the  close  of  the  Revelation,  to  the 

'  Lightfoot,  t.  i.,  p.  401.  "  Neque  quidem  existirao,  Christum  hac  vocis 
repetitione  usum  fiiisse  (nam  permirum  mihi  videtur,  ipsum  ita  fecisse  in  his 
sermonibus  quorum  meutionem  facit  Jolianncs,  at(|ue  in  illis,  quos  c«tcri 
referunt,  non  ita  fecisse,  cum  probabile  sit  cundcm  aliquaudo  utrobique  fuisse 
sermonem)  :  verum  ego  suspicor  voccm  rciterassc  Evangelistam.''' 


ST  JOHN.  293 

words  of  Jesus,  /  come,  there  is  answered,   Yea,  come 
(Rev.  xxii.  20). 

Now,  what  takes  place  with  regard  to  the  reduplication 
of  the  divine  Amen,  may  serve  at  the  same  time  as  a  key 
to  many  other  places  in  the  fourth  Gospel,  where  a  word 
or  a  sentence  of  Jesus  is  from  time  to  time  repeated  or 
renewed,  like  a  clap  of  thunder  by  the  echo  of  the  rocks, 
or  like  one  and  the  same  object  reflected  from  mirrors 
placed  over  against  each  other,  Is  this  not  evidently 
the  case  (not  to  adduce  other  examples  here)  with  the 
manifold  varieties  of  expression  wherewith,  in  the  sixth 
chapter  of  St  John's  Gospel,  the  saying  of  Jesus,  /  am 
the  bread  of  life,  is  over  and  over  again  repeated,  eluci- 
dated, and  developed  %  Much  the  same  sort  of  merging 
together  in  one,  of  the  words  uttered  by  Jesus  and  those 
of  the  Evangelist  who  was  to  relate  and  to  expound 
them,  may  be  seen  too  in  the  divine  Master's  thanks- 
giving at  the  tomb  of  Lazarus  (xi.  41,  42),  Father,  I 
thank  thee  that  thou  hast  heard  me.  And  I  knew  that 
thou  hearest  me  aliuays ;  (the  Evangelist- Apostle's  spiri- 
tual extension  and  authentic  elucidation  here  evidently 
follow,  and  we  have  no  longer  the  actual  expressions  of 
our  Lord)  :  but  because  of  the  people  that  stand  by  I  said 
it,  that  they  may  believe  that  thou  hast  sent  me.  Is  not 
our  Lord's  declaration  to  Nicodemus  (iii.  14,  15)  followed 
up,  in  like  manner,  with  an  almost  imperceptible  transi- 
tion, by  that  explanatory  statement  of  the  Apostle  himself 
(v.  16),  For  God  so  loved  the  world,  that  he  gave  his  only 
begotten  Son,  that  ivhosoever  helieveth  on  him  shoidd  not 
perish,  but  have  everlasting  life — and  the  following  verse  1 

Thus,  then,  are  both  the  discourses  recorded  as  de- 
livered by  Jesus,  and  the  whole  method  and  arrange- 


294  THE  FOUR  WITNESSES. 

meiit,  narrative,  aud  dramatic  representation,  in  our 
fourth  Evangelist,  in  strict  and  necessary  unison  with  his 
particular  individuality,  with  the  special  object  at  which 
he  aimed,  and  with  the  pecuhar  conception  which  he  had 
of  his  subject.  That  object,  that  conception,  that  indivi- 
duality, we  have  seen  retain  their  consistency  through- 
out, in  the  most  harmonious  manner.  In  the  writer  of 
our  fourth  Gospel,  we  have  seen  throughout  the  man 
who,  in  the  view  which  he  has  taken  of  the  incarnate 
Saviour,  had  the  power  of  combining  the  loftiest  heights 
with  the  most  profound  depths — the  nicest  accuracy  with 
the  amplest  freedom — the  minutest  precision  in  material 
details  with  the  sublimest  views  in  the  philosophy  of 
heaven — that  is  to  say,  in  the  knowledge  of  God  and  of 
Christ ;  the  man  who,  in  his  soul,  in  his  testimony,  in  his 
writings,  unites,  and  as  it  were  fuses  together  the  first  of 
things  and  the  last — the  Old  and  the  New  Testament — 
the  Israelitic  economy  and  the  economy  of  the  elect 
Heathen,  in  a  way  that  no  other  Evangelist  has  done. 
We  have  seen  in  him  the  man  who  announced  the  Word 
that  luas  with  God,  and  that  luas  God,  recording  for  us 
the  sayings  of  that  living  Word,  along  with  the  echoes 
which  these  called  forth  froill  his  own  heart ;  the  witness 
who  testified  of  the  Son  as  he  is  in  the  bosom  of  the 
Father,  and  declares  the  Father  to  us ;  the  herald  of  the 
glory  of  the  Lamb  that  was  slain,  and  who  taketh  aiuay 
the  sins  of  the  ivorld. 

It  is  time  now  that  we  proceed  to  complete  the  har- 
monies which  these  various  speculations  have  suggested 
in  the  way'  of  mere  remarks  and  comparison,  by  a  final 
inquiry  into  the  name  and  person  of  the  writer.  It  is 
time  that,  in  accordance  with  one  of  the  main  objects  of 
these  speculations,  we  should  exhibit  the  evidence  sup- 


ST  JOHN.  295 

plied  bj  all  the  various  particulars  which  we  have  indi- 
cated in  this  Gospel,  in  proof  of  its  being  really  and  truly 
the  word  of  none  other  than  the  disciple  whom  Jesus 
loved,  of  that  St  John,  the  son  of  Zebedee,  who  was  sur- 
named  by  his  divine  Master,  the  son  of  thunder. 

Among  the  many  names  which  we  find  expressly  men- 
tioned in  this  our  fourth  Gospel,  we  are  struck  with  no- 
where finding  that  of  one  of  the  ApostoKc  twelve  who, 
from  the  very  first,  had  a  prominent  place  among  tliem. 
We  allude  to  that  of  the  Apostle  St  John.i  g^^^  while 
this  is  the  case,  the  Gospel  before  us  speaks  again  and 
again  of  a  disciple  who  lived  in  the  closest  intimacy  with 
Jesus,  without  int?'oducing  his  name,  but  with  indications 
that  unequivocally  point  to  that  disciple,  both  as  an  eye- 
witness and  as  a  select  Apostle.  Can  it  admit  of  a  doubt, 
that  of  the  two  disciples  who  (i.  35,  40)  left  the  Baptist, 
to  follow  Jesus  the  Lamb  of  God,  as  directed  by  him ; 
and  of  whom  one  was  Andrew,  the  brother  of  Peter 
(v.  41),  the  other  must  have  been  the  author  of  this 
Gospel  ?  That  anonymous  disciple  w^lio,  according  to 
the  Gospel  of  St  John,  accompanied  Andrew,  is  cer- 
tainly no  other  than  the  disciple  who  afterwards,  on  the 
occasion  of  the  Paschal  supper,  makes  himself  known  to 
us  as  the  one  whom  Jesus  loved,  and  who,  while  at  the 
table,  leaned  on  Jesus'  bosom  (xiii.  23) ;  the  same  who, 
later  still,  during  the  interrogatory  of  Jesus  in  the  house 
of  Caiaphas,  speaks  of  himself  as  that  other  disciple  who 
followed  with  Simon  Peter,  and  who  was  known  unto  the 
high  priest — who  went  in  with  Jesus  into  the  palace  of 
the  high  priest,  and  afterwards  went  out  and  brought  in 

'  Wlierevcr  the  name  John  occurs  in  this  Gospel,  it  is  the  Baptist  that  is 
meant. 


296  THE  FOUR  WITNESSES. 

Peter  (xviii.  15,  16).  This  disciple  ■whom  Jesus  loved 
we  again  meet  with,  standing  bj  the  cross  when  the  dying 
Saviour  confides  his  mother  to  him  (xix.  26, 27).  In  the 
narrative  of  the  death  of  our  Lord  on  the  cross,  he  makes 
himself  distinctly  known  more  than  any  where  else  as  an 
eyewitness  and  author  of  that  Gospel.  When  he  relates 
(v.  34),  how  one  of  the  soldiers  pierced  the  side  of  our 
Lord  with  a  spear,  whereupon  there  forthwith  came  there- 
out blood  and  water,  these  words  immediately  follow 
(v.  35) :  And  he  that  saw  it  hare  record,  and  his  record 
is  true ;  and  he  Tcnoweth  that  he  saith  true,  that  ye  might 
believe.  We  again  meet  with  this  disciple  wliom  Jesus 
loved,  in  the  account  we  have  of  our  Lord's  resurrection 
(xx.  2-4) ;  and  once  more  afterwards,  when  the  risen 
Saviour,  near  the  sea  of  Tiberias,  shews  himself  to  his 
own  for  the  third  time  (xxi.  7) :  and,  finally,  immediately 
after  the  question,  thrice  addressed  by  our  Lord  to  Peter, 
Lovest  thou  mef  we  find  the  same  anonymous  disciple 
mentioned,  in  a  manner  which  not  only  necessarily  leads 
to  the  presumption  that  that  disciple  held  a  distinguished 
place  among  the  Apostles,  but  evidently  supposes  this  to 
have  been  the  case  (xxi.  20-24). 

Who  else  but  the  Apostle  St  John,  the  son  of  Zebedee, 
could  this  disciple  be  %  Who  but  he  could  be  the  author 
of  our  fourth  Gospel,  as  the  unanimous  testimony  of  the 
first  Christian  Churches  proclaim  him  to  have  beenl 

Now,  with  respect  to  the  former  of  these  two  intimately 
connected  suppositions,  all  that  is  said  in  our  fourth 
Gospel  of  this  disciple  who  is  not  named,  intimates  to  us 
the  eyewitness,  the  man  who  enjoyed  the  greatest  inti- 
macy of  his  divine  Master  while  he  sojourned  on  earth. 
Certainly  we  should  never  think  of  looking  for  such  a 
witness  beyond  the  circle  of  the  Twelve.     But  we  have 


ST  JOHN.  297 

long  since  ascertained  bj  looking  at  the  synoptical  Gos- 
pels, that  of  those  Twelve,  three  in  particular  were  called 
to  be  the  most  favoured  witnesses  at  once  of  the  passion 
and  of  the  glory  of  their  Lord.  These  were  St  Peter  and 
the  two  sons  of  Zebedeo.  Now,  of  these  three,  St  Peter, 
whose  character  so  entirely  diifered  from  that  imprinted 
as  the  style  of  our  fourth  Gospel,  does  not  fall  under  our 
consideration  here  at  all ;  as  little  does  St  James,  who, 
so  early  as  about  the  commencement  of  the  Apostolical 
era  (Acts  xii.),  fell  under  the  sword  of  Ilerod  Agrippa. 
Thus,  of  this  small  number  who  enjoyed  the  closest  inti- 
macy with  the  Saviour,  there  remains  but  the  Apostle 
John,  whose  name  and  memory  have  been  inseparably 
associated  with  this  Gospel  from  the  earliest  ages  of  the 
Church. 

And  now  the  name  of  St  John,  of  the  disciple  whom 
Jesus  loved,  placed  at  the  head  of  our  fourth  Gospel, 
makes  every  thing  harmonize  with  all  that  we  have  hitherto 
been  able  to  gather,  according  to  the  method  of  observa- 
tion we  have  pursued  with  respect  to  the  peculiarities  and 
the  character  of  that  portion  of  Scripture.  Does  not  the 
Apostle  and  the  eyewitness  reveal  himself  to  us  in  that 
exuberance  of  local  details,  that  exactness  in  the  state- 
ment of  numbers,  and  of  days  and  hours — that  fidl  ex- 
pression given  to  names  and  surnames — those  explanatory 
parentheses,  so  naturally  suggested  by  his  vivid  recollec- 
tions of  what  had  passed  before  his  eyes — those  artless 
and  off-hand  accounts  of  what  fell  from  the  lips  of  all 
sort  of  interlocutors  concerning  the  things  of  the  kingdom 
of  God,  amid  the  ordinary  intercourse  of  the  people  with 
our  Lord,  or  with  each  other — that  multiplicity  of  other 
particulars,  all  so  full  of  life  and  reality,  which  crowd 
upon  us  in  perusing  this  Gospel "?     To  whom,  for  instance. 


298  THE  FOUE  WITNESSES. 

but  to  an  eyewitness,  filled  and  penetrated  with  the 
recollection  of  the  things  which  he  himself  had  seen  and 
heard,  and  in  which  he  had  taken  a  personal  part,  could 
it  have  occurred  to  incorporate  with  his  narrative  all  those 
details  of  the  tumultuous  current  of  popular  life,  inter- 
mingling these  with  the  exposition  of  the  most  sublime 
mysteries,  and  the  most  profound  truths  of  the  salvation 
now  proclaimed  to  the  world  %  Who  but  such  an  one, 
for  example,  in  speaking  of  the  miraculous  change  of 
water  into  wine  at  the  marriage  feast  at  Cana,  could  have 
thought  of  giving  a  place  to  that  altogether  material 
exclamation  of  the  ruler  of  the  feast  to  the  bridegroom, 
in  which,  nevertheless,  the  testimony  to  the  change  that 
was  effected  is  clearly  implied  %  Every  man  at  the  begin- 
ning doth  set  forth  good  ivine  ;  and  ivhen  men  have  well 
drunh,  then  that  which  is  ivorse :  hut  thou  hast  hept  the 
good  wine  until  now  (ii.  1 0) .  Or,  to  take  another  instance, 
at  the  time  of  the  cure  of  the  man  that  was  born  blind, 
who  else  would  have  thought  of  recording  with  such  a 
natural  simplicity,  all  that  passed  in  the  way  of  remark 
and  conversation  among  the  persons  interested  in  that 
miracle  (ix.  chap.)  ?  or,  once  more,  on  the  occasion  of  the 
last  miraculous  draught  of  fishes,  who  but  he  would  have 
given  the  exact  number  of  cubits  at  which  the  little  ship 
was  at  the  time  distant  from  the  land  (xxi.  8)?  To 
whom  but  to  an  author  possessing  the  most  complete 
moral  certainty  of  his  intimate  connexion  with  Jesus,  and 
with  the  history  of  his  life  and  of  his  passion,  would  it 
ever  have  occurred  never  to  mention  himself,  except  by 
that  denomination,  at  once  so  humble  and  so  distinc- 
tive, of  the  disciple  whom  Jesus  loved?  Who  but  St 
John,  surnamed  the  son  of  thunder,  could  have  fol- 
lowed   up    with    such    energy  of   expression,   what    he 


«T  JOHN.  29.9 

says  of  the  depth  of  the  love  of  God,  with  his  men- 
tion of  the  wrath  of  God  (iii.  36)  1  He  that  helieveth 
on  the  Son  hath  everlasting  life:  and  he  that  helieveth 
not  the  Son  shall  not  see  life ;  hut  the  wrath  of  God 
ahideth  on  him.  Or,  again,  who  else  would  have  fol- 
lowed up  the  most  magnificent  and  touching  promises 
to  his  chosen  Apostles,  with  so  severe  a  character  of  the 
traitor,  speaking  of  him  as  a  devil,  and  as  the  son  of  per- 
dition (vi.  70,  71,  xiii.  10,  11,  26,  xvii.  12)'?  Who  can 
fail  in  all  this  to  recognise  the  work  of  an  Apostle,  else- 
where known  to  us  as  a  pillar  of  the  primitive  Church 
(Gal.  ii.  9)  ?  Who  can  fail  to  recognise  in  the  disciple 
who  accompanied  St  Peter  on  proceeding  to  their  Master's 
sepulchre  (xx.  14),  that  St  John,  whom,  at  the  commence- 
ment of  the  Apostolic  ministry,  after  the  descent  of  the 
Holy  Ghost,  we  still  continue  to  meet,  accompanying  St 
Peter  in  the  preaching  of  the  word,  and  in  sharing  the 
persecutions  that  ensued  upon  it  (Acts  iii.,  iv.,  v.)  ? 

Is  it  matter  of  surprise  that  when,  now  twenty  years 
ago,  one  of  the  learned  men  of  Germany  published  cer- 
tain scientific  doubts  reflecting  on  the  authenticity  of  the 
Gospel  of  St  John,  the  result  of  the  investigations  to 
which  this  attack  gave  rise  in  the  theological  world, 
proved  so  effectual  a  counteractive  to  such  scepticism, 
that  the  difficulties  that  had  been  started  were  openly 
retracted  by  the  very  man  who  had  first  propounded 
them ;  and  that  the  authenticity  of  the  Gospel  of  St 
John,  whether  viewed  intrinsicaily  or  extrinsically,  was 
triumphantly  established  on  surer  evidence  than  ever  % 

And  that  evidence  in  support  of  the  pure  and  perfect 
Apostolic  authenticity  of  our  fourth  Gospel,  becomes,  if 
possible,  clearer  still,  when  we  view  it  in  connexion  with 
the  other  writings  from  the  same  hand  that  have  come 


300  THE  FOUR  WITNESSES. 

down  to  us;  that  is  to  say,  the  Epistles  and  the  Apo- 
calypse. Our  plan  does  not  permit  us  to  enter  deeply 
here  into  an  examination  of  these  two  compositions.  All 
that  is  required  is  to  set  over  against  each  other  the 
Gospel  of  St  John,  and  the  first  of  the  Epistles  that  bear 
his  name,  in  order  to  become  profoundly  convinced  that 
both  must  certainly  and  evidently  be  referred  to  the  same 
sacred  author.  We  have  the  same  style,  the  same  con- 
struction of  sentences,  the  same  favourite  ideas  and 
expressions,  the  same  form  of  doctrine,  the  same  testi- 
mony. The  Epistle  is  manifestly,  so  to  speak,  a  practical 
abridgment  of  the  Gospel ;  it  may  possibly  have  been, 
as  has  lately  been  suggested  by  some  one,  that  the  Epistle 
was  the  accompanying  letter  transmitted  along  with  the 
Gospel  to  the  churches.  As  for  what  concerns  the  Apo- 
calypse, without  any  thought  in  our  mind  of  defending 
here  the  divine  authenticity  of  that  sublime  book,  we 
have  more  than  once  been  led  insensibly,  in  the  course  of 
these  speculations,  to  call  the  reader's  attention  to  the 
numerous  points  of  agreement  which,  in  several  charac- 
teristic traits,  it  presents  with  our  fourth  Gospel.  To  these 
we  shall  only  further  add,  that  the  objection  started,  on 
the  ground  of  difference  of  style  and  language,  against 
the  identity  of  the  authors  of  the  book  of  Revelation 
and  of  our  fourth  Gospel,  is  sufficiently  met  by  pointing 
to  the  difference  of  the  subjects,  and,  above  all,  to  the 
Hebrew  and  Old  Testament  element,  which,  from  the 
nature  of  the  case,  distinguishes  this  divine  prophetical 
book — the  New  Testament. 

Here  we  might  close  our  examination  of  the  Gospel  of 
St  John,  fully  expecting  that  a  comparison  of  the 
several  accounts  of  our  Lord's  passion,  presented  to  us  in 
the  four  Gospels,  will  throw  a  still  more  satisfactory  light 


ST  JOHN. 


301 


on  the  essential  oneness  of  the  fourfold  testimony  that 
they  comprise.  The  comparison  of  a  very  important 
narrative  in  the  Gospel  of  St  John,  with  the  correspond- 
ing passages  in  those  of  his  predecessors,  will  further 
serve  as  an  introduction  to  the  object  we  have  proposed 
to  ourselves,  and  we  therefore  introduce  it  here.  The 
passage  we  have  selected  is  that  which  records  the  mul- 
tiplying of  the  loaves,  and  what  happened  immediately 
afterwards,  particularly  on  the  sea  of  Galilee. 

The  multiplication  of  the  loaves  is  a  miracle  of  so  emi- 
nently important  a  natui'e,  that  all  fom*  Evangelists,  one 
after  another,  have  given  it  a  place  in  their  narratives,  in 
the  following  manner,  and  with  the  following  differences. 


Matth.  xiv.  13,  14. 
"When  Jesus  heard  of  it,  he  de- 
parted thence  by  ship  into  a  desert 
place  apart :  aud  when  the  people 
had  heard  thereof,  they  folloAved  him 
on  foot  out  of  the  cities.  14.  Aud 
Jesus  went  forth,  and  oaw  a  great 
multitude,  and  was  moved  with 
compassion  toward  them,  and  he 
healed  their  sick. 


Luke  ix.  10,  11. 
And  Jesus  went  aside  privately 
into  a  desert  place  belonging  to  the 
city,  called  Bethsaida.  1 1 .  And  the 
people,  when  they  knew  it,  followed 
him :  and  he  received  them,  aud 
spake  unto  them  of  the  kingdom  of 
God,  and  healed  them  that  had 
need  of  healing. 


Mark  vi.  32-34. 
And  they  departed  into  a  desert 
place  by  ship  privately.  33.  And 
the  people  saw  them  departing,  and 
many  knew  him,  and  ran  afoot 
thither  out  of  all  cities,  and  out- 
went them,  and  came  together  unto 
him.  34.  And  Jesus,  when  he  came 
out,  saw  much  people,  and  was 
moved  with  compassion  toward 
them,  because  they  were  as  sheep 
not  having  a  shepherd :  and  he  be- 
gan to  teach  them  many  things. 

John  vi.  1-4. 
After  these  things  Jesus  went 
over  the  sea  of  Galilee,  whicfi  is 
the  sea  of  Tiberias.  2.  And  a  great 
multitude  followed  him,  because 
they  saw  his  mh-acles  which  he  did 
on  them  that  were  diseased.  3.  And 
Jesus  went  up  into  a  mountain, 
and  there  he  sat  with  his  disciples. 
4.  And  the  passover,  a  feast  of  the 
Jews,  was  nigh. 


This  introduction  assumes  the  same  circumstances  in 


302  THE  FOUR  WITNESSES. 

all  the  four  Gospels  :  Jesus  with  his  disciples  passes  over 
the  sea  of  Galilee,  and  collects  the  multitudes  around  him 
in  a  desert  place — the  vast  bushj  wastes  of  Bethsaida. 
He  is  moved  with  compassion  towards  them,  and  teaches 
them  the  things  concerning  the  kingdom  of  God.  Here 
St  Mark  gives  us  anew  his  characteristic  supplementing  of 
St  Matthew's  narrative  :  the  midtitudes  that  hastened  on 
foot  out  of  all  the  cities,  took  care  to  outrun  the  disciples, 
and  came  thus  about  Jesus  (v.  33),  Jesus  was  moved 
with  compassion  towards  them,  because  they  were  as  sheep 
not  having  a  shepherd,  a  comparison  used  on  this  occasion 
only  in  St  Mark  (v.  34).  St  Luke  (v.  10)  names' the 
precise  place  where  the  incident  occurred — a  desert  place 
belonging  to  the  city  called  Bethsaida,  and  repeats  what 
St  Matthew  (v.  13)  says  of  the  healing  of  the  sick,  whilst 
at  the  same  time  mention  is  made  of  the  kingdom  of  God 
(v.  11).  St  John  assumes  the  knowledge  of  all  these 
particulars,  but  nevertheless  notes  them  in  passing :  the 
crossing  of  the  sea  of  Galilee,  which  he  calls  the  sea  of 
Tiberias  also  (v.  1), — the  great  multitude  that  followed 
Jesus,  and  the  miracles,  above  all,  the  cures  he  wrought, 
and  on  account  of  which  they  followed  him.  The  two 
words  peculiar  to  him.  After  these  things  (Gr.  ixera  ravra), 
by  which  he  is  wont  to  inclose,  as  if  in  a  picture  apart, 
the  several  portions  of  his  Evangelical  history,  here  open 
the  narrative.  St  John  alone  speaks  of  the  passover,  a 
feast  of  the  Jeivs,  being  nigh,  and  thus  fixes  the  date. 

MATi'n.  xiv.  15-21.  Mark  vi.  35-44. 

And  when  It  was  evening,  his        And  when  the  day  was  now  for 

disciples  came  to  him,  saying,  This  spent,  his  disciples  came  unto  him, 

is  a  desert  place,  and  the  time  is  and  said.   This  is  a  desert  place, 

now  past;  send  the  multitnde  away,  and  now  the  time  is  far  passed :  36. 

that  they  may  go  into  the  villages,  Send  them  aAvay,  that  they  may  go 

and  buy  themselvos  victuals.      Ifi.  into  the  count/i/ roiiiid  about,  and 


ST  JOHN. 


303 


But  Jesus  said  unto  them,  They  need 
not  depart ;  give  ye  them  to  eat. 
17.  And  they  say  unto  him,  AYe 
have  here  but  five  loaves,  and  two 
fishes.  18.  He  said,  Bring  them 
hither  to  me. 


19.  And  he  commanded  the  mul- 
titude to  sit  down  on  the  grass, 
and  took  the  five  loaves,  and  the 
two  fishes,  and,  looking  up  to  hea- 
ven, he  blessed,  and  brake,  and 
gave  the  loaves  to  his  disciples,  and 
the  disciples  to  the  multitude. 


20.  And  they  did  all  eat,  and 
were  filled :  and  they  took  up  of 
the  fragments  that  remained  twelve 
baskets  full.  21.  And  they  that  had 
eaten  were  about  five  thousand 
men,  besides  women  and  children. 

St  Luke  ix.  12-17. 
And  when  the  day  began  to  wear 
away,  then  came  the  twelve,  and 
said  unto  him.  Send  the  multitude 
away,  that  they  may  go  into  the 
towns  and  country  round  about,  and 
lodge,  and  get  victuals ;  for  we  are 
here  in  a  desert  place.  13.  But  he 
said  unto  them,  Give  ye  them  to  eat. 
And  they  said.  We  have  no  more 
but  five  loaves  and  two  fishes ;  ex- 
cept we  should  go  and  buy  meat 
for  all  this  people.  For  they  were 
about  five  thousand  men. 


14.  And  he  said  to  his  disciples. 
Make  them  sit  down  bi/  fifties  in  a 


into  the  villages,  and  buy  them- 
selves bread :  for  they  have  no- 
thing to  eat.  37.  He  answered  and 
said  unto  them.  Give  ye  them  to 
eat.  And  they  say  unto  him.  Shall 
we  go  and  buy  two  hundred  penny- 
worth of  bread,  and  give  them  to 
eat?  38.  He  saith  unto  them,  Hoav 
many  loaves  have  ye  ?  go  and  see. 
And  when  they  knew,  they  say, 
Five,  and  two  fishes. 

39.  And  he  commanded  them 
to  make  all  sit  down  by  companies 
upon  the  green  grass.  40.  And  they 
sat  down  in  ranks,  by  hundreds, 
and  by  fifties.  41.  And  when  he  had 
taken  the  five  loaves  and  the  two 
fishes,  he  looked  up  to  heaven, 
and  blessed,  and  brake  the  loaves, 
and  gave  them  to  his  disciples  to 
set  before  them  ;  and  the  two  fishes 
divided  he  ainong  them  all. 

42.  And  they  did  all  eat,  and 
were  filled.  43.  And  they  took  up 
twelve  baskets  full  of  the  frag- 
ments, and  of  the  fishes.  44.  And 
they  that  did  eat  of  the  loaves  were 

about  five  thousand  men. 

» 

St  John  vi.  5-15. 

When  Jesus  then  lifted  up  his 
eyes,  and  saw  a  great  company  come 
unto  him,  he  saith  unto  Philip, 
"Whence  shall  we  buy  bread,  that 
these  may  eat?  6.  (^And  this  he  said 
to  prove  him:  fur  he  himself  knew 
ivhat  he  would  do) .  7 .  Philip  answer- 
ed him.  Two  hundred  pennyworth 
of  bread  is  not  sufficient  for  them, 
that  every  one  of  them  may  take  a 
little.  8.  One  of  his  disciples,  An- 
di-ew,  Simon  Peter's  brother,  saith 
unto  him,  9.  There  is  a  lad  here, 
which  hath  five  barley  loaves,  and 
two  small  fishes :  but  what  are 
they  among  so  many? 

10.  And  Jesus  said.  Make  the 
men    sit    down.     Now    there    wax 


304 


THE  FOUR  WITNESSES, 


company.  15.  And  they  did  so,  and 
made  them  all  sit  down.  16.  Tlien 
he  took  the  five  loaves  and  the  two 
fishes,  and  looking  np  to  heaven, 
he  blessed  them,  and  brake,  and 
gave  to  the  disciples  to  set  before 
the  multitude. 

17.  And  they  did  eat,  and  were 
all  filled:  and  there  was  taken  up 
of  fragments  that  remained  to  them 
twelve  baskets. 


much  grass  in  the  place.  So  the 
men  sat  down,  in  number  about 
five  thousand.  1 1 .  And  Jesus  took 
the  loaves  :  and  when  he  had  given 
thanks,  he  distributed  to  the  dis- 
ciples, and  the  disciples  to  them 
that  were  set  down ;  and  likewise  of 
the  fishes  as  much  as  they  would. 

12.  When  they  were  filled,  he 
said  unto  his  disciples,  Gather  up 
the  fragments  that  remain,  that 
nothing  be  lost.  13.  Therefore  they 
gathered  them  together,  and  filled 
twelve  baskets  with  the  fragments 
of  the  five  barley  loaves,  which 
remained  over  and  above  unto  them 
that  had  eaten.  14.  Then  those  men., 
when  they  had  seen  the  miracle  that 
Jesus  did.,  said.,  This  is  of  a  truth 
that  prophet  that  shoidd  come  into 
the  world.  15.  When  Jesus  therefore 
perceived  that  they  would  come  and 
take  him  by  force.,  to  make  him  a 
king.,  he  departed  again  into  a 
mountain  himself  alone. 


Hfjre  again  we  find  the  first  three  Gospels  maintaining 
their  consistency  in  the  character  of  their  here  very  shght 
mutual  differences.  St  Matthew  gives  the  first  outline; 
St  Mark  fills  up  that  outline  with  some  important  and 
picturesque  details;  St  Luke  in  his  own  style  faithfully 
follows  St  Mark.  But  St  John's  gleanings  are  here  again 
highly  important.  We  can  perceive  at  a  glance  the 
personal  recollections  of  the  eyewitness  and  the  apostle 
in  the  introduction  of  what  passed  between  our  Lord  and 
the  two  Apostles — Philip  (verses  5-7)  and  Andrew  (verse 
8) — previous  to  the  miracle.  Equally  evident  is  it  that 
the  same  fourth  Evangelist,  assuming  as  known  through 
the  first  three  Gospels  the  words  addressed  by  the  dis- 
ciples to  Jesus  (St  Matth.  v.  15;  St  Mark  v.  85,  36; 
Luke  V.  12),  proceeds  to  fill  up  and  complete  the  narra- 


ST  JOHlf,  305 

tive  Avitli  tlie  words  M'liicli  tlic  Saviour  expressly  addressed 
to  Fliilij),  instead  of  what  the  first  three  Gospels  (St  Matth. 
T.  16;  St  Mark  v.  37;  St  Luke  v.  13)  have  recorded  as 
spoken  to  the  disciples  in  general.  We  there  also  find 
the  explanatory  parentheses  which  we  have  repeatedly 
remarked  as  peculiar  to  St  John.  The  precise  statement 
of  the  sum  (tivo  hundred  pence),  requisite  for  buying  the 
quantity  of  bread  that  was  necessary,  is  found  among  the 
synoptical  Evangelists  only  in  St  Mark  (v.  37);  it  is 
from  him  that  St  John  takes  it  (v.  7).  Further,  our 
fourth  Evangelist  introduces  his  short  and  simple  paren- 
thesis: Now  there  was  much  grass  in  the  place.  But 
what  strikes  us  as  especially  interesting  is  the  mention, 
found  only  in  his  Gospel,  of  the  lad  (v.  9)  who  had 
five  loaves  and  two  fishes.  Slight  as  we  may  think  this 
additional  detail,  it  enhances,  nevertheless,  both  the  un- 
varnished truthfulness  of  the  narrative  and  the  perfect 
consistency  of  the  occurrence.  Further,  St  John  is  the 
only  one  who  tells  us  what  kind  of  bread  it  was  that  was 
multiplied ;  they  were  not  wheaten  but  barley  loaves 
(v.  9,  13);  whence  we  infer  that  it  was  the  bread  of  the 
humbler  classes.  There  is  sometlnng  touching,  too,  in 
our  being  told,  when  the  fishes  are  mentioned,  that  of  this 
additional  food,  there  was  granted  (v.  11)  as  much  as 
they  luoidd ;  as  likewise  the  principle  laid  down  only 
here  with  respect  to  the  gathering  up  of  the  fragments 
that  remained:  that  nothinq  he  lost.  The  close  of  the 
narrative  is  not  less  important  and  characteristic.  The 
multitudes  that  had  Avitnessed  this  mighty  miracle,  pro- 
claimed that  Jesus  was  the  great  prophet  that  was  looked 
for  in  Israel;  nay,  they  Mould  by  force,  were  it  necessary, 
and  acting  according  to  their  carnal  notions,  make  him  Hug. 
Jesus  is  aware  of  their  design.   lie  disengages  himself  froni 


806 


THE  FOUR  WITNESSES. 


that  unlawful  movement,  and  departs  into  the  mountain 
alone.  Tlius,  again,  does  our  apostolic  Evangelist  give  a 
reason,  as  it  were,  in  passing,  for  what  the  Synoptics  had 
already  mentioned ;  namely,  that  the  disciples,  in  com- 
pliance with  their  Lord's  express  order,  had  returned 
towards  the  sea  alone,  while  he  himself  remained  ashore, 
on  the  mountain,  there  to  pray,  and  to  observe  them  from 
a  distance.  What  happened  afterwards  on  the  sea  in  the 
course  of  the  night,  we  find  recorded  by  St  Matthew  and 
St  Mark  alone  of  the  three  synoptical  Evangelists,  while 
by  St  John  it  is  here,  in  his  own  peculiar  manner,  assumed 
as  known,  but  elucidated,  and  further  completed. 


Matth.  xiv.  22. 

And  straiglitway 
Jesus  constrained  his 
disciples  to  get  into  a 
sliip,  and  to  go  before 
Jiim  unto  tlie  other  side, 
•ohile  lie  sent  tlie  mul- 
titudes away.  23.  And 
when  he  had  sent  the 
multitudes  away,  he 
went  up  into  amountain 
apart  to  pray:  and 
when  the  evening  w\as 
come,  he  was  there 
alone.  24.  But  the  ship 
was  now  in  tlic  midst 
of  the  sea,  tossed  with 
waves :  for  the  wind  Mas 
contrary.  25.  And  in 
the  fourth  watch  of  the 
night  Jesus  went  unto 
tliem,  walking  on  the 
sea.  2G.  And  when  tlic 
disciples  saw  him  walk- 
ing on  the  sea,  they 
were  troubled,  saying. 
It  is  a  spirit;  and  they 
cried  out  for  fear.  27. 
I3iit  straightway  Jesus 


Makk  vi.  45. 
And  straightway  he 
constrained  his  dis- 
ciples to  get  into  the 
ship,  and  to  go  to  the 
other  side  before  unto 
Bethsaida,whilehesent 
away  the  people.  4G. 
And  when  he  had  sent 
them  away,  he  ilepartcd 
intoamountain  topray. 

47.  And  w^hen  cveuAvas 
come,  the  ship  was  in 
tlie  midst  of  the  sea, 
andhealoneontheland. 

48.  And  he  saw  them 
toiling  in  rowing;  (for 
the  wind  ^^■as  contrary 
unto  them :)  and  about 
the  fourth  watch  of  the 
night  he  comcth  unto 
thorn,  Avalkingupon  the 
sea,  and  wouhl  have 
passed  by  them.  41). 
But  when  they  saw  him 
walking  upon  the  sea, 
they  supposed  it  liad 
been  a  spirit,  and  cried 
cut :  50.   (For  they  all 


John  vi.  IC. 


And  when  even  was 
now  come,  his  disciples 
went  down  unto  the  sea, 
1 7.  And  entered  into 
a  ship,  and  went  over 
the  sea  to^^'ard  Caper- 
naum. And  it  was  now 
dark,  and  Jesus  was 
not  come  to  them.  1 8. 
And  the  sea  arose  by 
reason  of  a  great  wind 
thatblew^  19.Sowhen 
they  had  rowed  about 
five  and  twenty  or  thirty 
furlongs,  they  see  Jesus 
Avalking  on  the  sea,  and 
draw'ing  nigli  unto  the 
ship:    and    they  were 


6T  JOHN. 


307 


spake  unto  them,  say- 
ing, Be  of  good  cheer; 
it  is  I ;  be  not  afraid. 

28.  And  Peter  answer- 
ed him  and  said,  Lord,  if 
it  be  thou,  bid  me  come 
unto  thee  on  tlie  Avater. 

29.  And  he  said.  Come. 
And  -when  Peter  was 
come  down  out  of  the 
ship,  ho  walked  on  the 
water,  to  go  to  Jesus, 

30.  Butwhen  hesawthe 
■wind  boisterous,  he  was 
afraid ;  and  beginning 
to  sink,  lie  cried,  say- 
ing,   Lord,    save   me. 

31.  And  immediately 
Jesus  stretched  forth  his 
hand,  and  caught  him, 
and  said  unto  him,  0 
thou  of  little  faith, 
wherefore  didst  thou 
doubt? 

32.  And  iohen  they 
were  come  into  the  ship, 
the  icind  ceased.  Then 
they  that  "were  in  the 
ship  came  and  wor- 
shipped him,  saying. 
Of  a  truth  thou  art  the 
Son  of  God. 


saw  him,  and  were  trou- 
bled :)  and  immediately 
he  talked  with  them, 
and  saith  unto  them. 
Be  of  good  cheer;  it  is 
I ;  be  not  afraid. 


51.  And  he  ivent  up 
tmto  them  into  the  ship; 
ana  the  ivind  ceased: 
and  they  -were  sore 
amazed  in  themselves 
beyond  measure,  and 
wondered. 


afraid.  20.  But  he  saith 
unto  them.  It  is  I;  be 
not  afraid. 


21.  Then  they  will- 
ingly received  him  into 
the  ship:^  and  immedi- 
ately the  ship  teas  at  the 
land  lohither  they  went. 


Here,  again,  all  apparent  contradiction  is  removed,  by 
distinguishing  correctly  tlie  several  plans  and  objects  of 
the  writers.  St  Matthew  and  St  Mark  on  the  one  hand, 
and  St  John  on  the  other,  seem,  at  first  sight,  on  more 

'"H^eXoi^  Xa^f  11/  uvTov,  they  nAllcd  to  take  him  in,  here  means  not  mere  will 
and  intention,  but  the  willingness  with  which  the  thing  was  done,  as  the  trans- 
lation A'cry  well  expresses  it:  tliey  tcillingly  received  him  into  the  ship.  This 
use  of  the  word  edtXeip,  to  will,  is  justified  among  other  passages  by  a  very 
decisive  one  in  Xcnophon  de  Cyri  discipUnd,  lib.  i.  cap.  i.  §  3.  "H^eXoi'  avr^ 
viraKoveiv,  they  willed  to  oiey  him,  that  is  evidently,  (hey  obeyed  him  tcillingly, 
7nth  joy. 


308  THE  FOUR  WITNESSES. 

tliau  one  point,  to  differ.  In  the  first  place,  According 
to  the  t-wo  former  Evangelists,  it  \yas  Jesus  himself  that  sent 
away  the  multitudes ;  according  to  St  John  (at  verse  15th, 
as  we  saw  above,)  Jesus  withdrew,  and  rej^aired  to  the 
solitude  of  tlie  mountain,  because  he  perceived  that  they 
ivould  come  and  take  him  by  force,  and  make  him  a  king. 
The  contradiction  disappears,  provided  we  hut  read 
attentively  the  passage  in  St  John,  and  carefully  distin- 
guish the  successive  moments  of  time.  The  sending 
away  of  the  multitudes,  mentioned  by  St  Matthew  and 
St  Mark,  must  be  understood  to  apply  to  the  moment 
when  the  repast  was  over,  although  that  particular, 
placed  out  of  the  chronological  order,  as  is  usual  with 
those  two  writers,  might  appear,  according  to  their  re- 
presentation, to  have  followed  after  the  departure  of  the 
disciples  (ver.  45,  46).  Here  we  cannot  have  recourse 
to  St  Luke,  as  that  Evangelist  says  nothing  of  the  trans- 
actions of  the  night  in  question.  So  much  the  more 
important  are  the  elucidation  and  amplification  we  receive 
from  St  John's  Gospel.  Now  it  is  he  that  bids  us 
remark  that  Jesus,  knowing  what  passed  in  man's  heart, 
and  wishing  to  elude  all  attempts  towards  a  movement 
intended  for  the  purpose  of  making  him  a  king,  imme- 
diately (Matth.  V.  22)  obliged  his  disciples  to  embark 
without  him,  while  he  himself  withdrew  from  the  obser- 
vation of  all  men,  repairing  to  the  mountain  as  tlie 
multitude  were  looking  for  him  among  the  disciples. 
Furtlier  light  is  cast  on  these  circumstances  by  the 
parenthesis  contained  in  verses  22-25,  whicli  likewise 
presents  a  strong  confirmation  of  the  miracle  of  our 
Lord's  walking  on  the  sea  of  Galilee  (v.  25).  Secondly, 
According  to  tlie  two  synoptical  Evangelists,  the  niglit 
was   already   far    spent    when    Jesus    came    upon    tlie 


ST  JOHN.  309 

M'aters  of  the  sea  to  tlie  vessel  in  wliicli  tlie  disciples  had 
embarked.  St  John  alone  mentions,  according  to  his 
usual  practice,  the  precipe  distance  at  which  the  disciples 
were  from  the  land  when  they  saw  the  Lord.  Neither 
is  there  here  the  shadow  of  a  contradiction  ;  but  while 
the  synoptical  Evangelists  call  attention  to  the  length 
of  the  time,  St  John  informs  us  of  the  little  progress 
they  had  made  during  all  that  time.  No  wonder :  the 
luind  was  contrary  (Mattli.  v.  24,  Mark  v.  48),  and 
(John  V.  18),  the  sea  arose  by  reason  of  a  great  imicl  that 
blew.  In  the  third  place,  St  John  here  says  nothing  of 
the  trepidation  of  the  disciples,  who  thought  that  they  saw 
a  spirit,  or  even  of  what  occurred  and  was  said  betwixt 
St  Peter  and  our  Lord  ;  all  this  he  assumes  as  suffi- 
ciently known  already,  and  confines  himself  to  the 
person  and  the  doings  of  his  Master,  simply  setting  his 
apostolical  seal  to  the  testimony  of  the  synoptical  narra- 
tives, by  his  brief  mention  of  that  gi"eat  miracle,  and  by 
the  addition,  in  precise  terms,  of  a  circumstance  {the  Jive 
and  twenty  or  thirty  furlomjs,  v.  19),  to  which  none 
but  an  eyewitness,  with  a  lively  recollection  of  all  that 
passed,  would  have  thought  of  adverting  here.  And, 
fourthly,  Whereas  the  syno])tical  Evangelists  represent 
Jesus  as  entering  the  ship  along  with  St  Peter,  and  the 
other  disciples  as  lost  in  amazement  and  adoration  at  what 
they  had  seen,  St  John  further  directs  our  attention  to 
but  one  striking  trait :  those  who  but  a  moment  before 
had  cried  out  in  terror  and  dismay  at  the  sight  of  Jesus, 
supposing  tliat  they  saw  a  spirit,  now  received  him 
wiUingly.  The  subsidence  of  the  boisterous  sea,  the 
cessation  of  the  contrary  wind,  and  their  })rogress  with- 
out further  hindrance  until  they  reached  the  other  side — 
all  this  is  expressed  by  St  John  in  this  yoiij  simple  con- 


310  THE  FOUR  WITNESSES. 

elusion  :  and  immediately  the  ship  toas  at  the  land 
ivhither  they  luent  (v.  21).  Here  ends  the  uaiTative, 
which  the  synoptical  Evangelists  have  in  common  -with 
St  John.  The  latter  then  follows  it  up,  by  giving  the 
practical  and  spiritual  application  of  the  miracle  of  the 
loaves.  He  alone  has  preserved  for  us  the  discourses  of 
Jesus  at  Capernaum  (vi.  25-59)  :  /  am  the  bread  of  life. 
Whoso  eateth  my  flesh  and  drinheth  my  blood,  hath 
eternal  life. 


GENERAL  REVIEW.  311 


VI.  RESULT  OF  THE  PRECEDING 
OBSERVATIONS. 


AVe  are  now,  in  this  section,  to  present,  we  would  fain 
hope,  in  a  more  palpable  manner,  the  results  obtained 
from  the  collectiye  observations  put  down  in  the  pre- 
ceding pages,  in  the  course  of  our  review  of  each  of  the 
fom-  Gospels  ;  and  to  exhibit  these  in  their  application  to 
our  Lord's  passion,  which,  in  all  the  four  Gospels,  crowns 
the  entire  work  of  their  inspired  narratives. 

Before,  however,  proceeding  to  this  last  part  of  our 
design,  we  conceive  that  it  will  be  useful  to  state  these 
results  in  a  few  lines,  and  in  their  grand  features,  in  order 
that  we  may  attain  to  a  definite  determination  of  the 
principles  required  for  a  true  and  solid  harmonj  of  the 
Gospels. 

To  us  who  look  for  the  true  certainty  and  defence  of 
the  Scriptures  in  the  Scriptures  themselves,  these  results 
possess  a  double  interest.      They  establish,  in  what  lo 


312  THE  FOUR  WITNESSES. 

US  appears  a  peremptory  maimer,  upon  a  true  and  sure 
principle,  tlie  perfect  accordance  that  exists  among  the 
Gospels ;  but  the}'  demonstrate,  also,  to  the  satisfaction 
of  any  sound  and  clear  understanding,  the  authenticity 
and  divine  origin  at  once  of  the  contents  and  structure 
of  each  severally,  and  of  the  general  plan  and  collective 
character  of  the  four  Gospels  as  one  whole. 

AVe  begin  this  view  with  the  second  point  we  have 
mentioned,  to  end  it  afterwards  by  glancing  at  the  prin- 
cipal results  and  rules  Avliich  may  and  ought  to  guide  us 
in  the  establishment  of  a  sound  and  true  harmony  of  the 
Gospels. 

We  have  examined  the  Gospels,  successively  and 
separately,  in  connexion  with  the  individuality  of  the 
authors  whose  name  they  bear,  and  in  connexion,  too, 
with  the  truths  to  which  they  testify.  And  we  have 
found  in  all  of  them  alike,  a  character  of  authenticity 
that  could  never  have  been  imitated,  or  even  approached, 
by  any  writer  of  fiction,  or  even  by  any  one  who  M-as  not 
himself  a  Christian.  AV^e  have  seen  at  once,  in  the 
manner  in  which  the  Evangelists  tell  their  story,  espe- 
cially when  they  point  to  themselves,  or  rather,  as  much 
as  possible,  withdraw  from  view,  shun  publicity,  abase, 
and,  so  to  speak,  annihilate  themselves — the  grand 
fundamental  principle  of  their  Master's  preaching — self- 
denial,  humility.  Those  same  men  whom  we  have  seen, 
according  to  what  they  themselves  say,  during  their  inter- 
course with  their  Master  on  earth,  disputing  M'ith  each 
other  about  precedence,  with  all  the  eagerness  of  men 
who  are  as  "averse  to  disgrace  and  suffering  as  they  are 
bent  on  temporal  greatness  and  glory — those  same  men, 
together  with  their  fellows  and  followers,  now  present  in 


GENERAL  REYIEW.  313 

their  writings  (always  without  any  premeditation  or 
ostentation),  the  most  unequivocal  proofs  of  the  change 
of  heart  and  mind  that  liad  taken  phice  in  them  :  noiu 
they  have  nothing  so  much  at  heart  as  to  give  glory  to 
their  Lord,  to  practise  humility,  to  esteem  every  one  his 
neighbour  better  than  himself,  and  wholly  to  forget  their 
own  personalit}^  That  the  writer  of  the  first  of  the  four 
Gospels  was  St  Matthew,  he  who  was  called  to  the 
apostleship  from  the  receipt  of  custom,  was  proved,  just 
by  the  manner  in  which,  as  respects  himself,  he  gives 
prominence  to  the  general  disrespect  in  which  the  pub- 
licans were  held  ;  and  on  the  contrary,  as  respects  his 
fellow  .Vpostle,  St  Peter,  to  the  latter's  faith  and 
priority  of  calling,  along  with  his  brother  Andrew.^ 
St  j\Iark,  on  the  contrary,  who  was  the  intimate  and 
confidential  friend  of  St  Peter,  shews  the  extent  to  wdiich 
that  Apostle  influenced  his  narrations,  precisely  by  the 
circumstance,  that  what  he  has  recorded  with  respect  to 
him,  has  a  tendency  rather  to  his  humiliation  than  his 
exaltation. 2  St  Luke,  notwithstanding  the  important 
place  he  held  in  the  history  of  the  preaching  of  the 
Gospel,  conceals  both  his  name  and  person,  under  a 
modest  and  humble  we.^  Even  St  John,  at  a  far  ad- 
vanced time  of  life,  and  M'hen  he  might  be  said  to  be  on 
the  verge  of  eternity,  makes  himself  knoM^n  to  us  only  by 
one  anonymous  denomination,  and  that  so  simple  withal, 
the  disciple  whom  Jesus  loved.  Assuredly  this  is  not 
the  manner  in  which  men  who  seek  to  acquire  influence 
and  authority  are  accustomed  to  act  with  respect  to 
themselves  or  to  their  designs ;  we  may  be  satisfied 
that  so  just  a  conception,  and  so  natural  an  expression 
'  See  pp.  1  and  3.  «  See  p.  48.  »  See  p.  108. 


314  ^THE  FOUR  WITNESSES. 

of  the  spirit  of  Christianity,  of  the  mind  of  Christ, 
never  can  be  reconciled  with  any  idea,  either  of  pre- 
meditated invention,  or  of  party  spirit,  or  of  selfish 
contrivance. 

To  the  same  result  we  are  more  and  more  conducted, 
by  a  more  extensive  and  deeper  view  of  the  four  Gospels. 
We  found  each  of  these,  in  its  general  structure,  its  style, 
its  composition,  nay  more,  even  in  the  minutest  of  its 
individual  details,  giving  an  equally  manifest  and  unpre- 
meditated expression  of  the  respective  individuality  of  its 
author.  We  found,  reversing  the  process,  an  individuality, 
consistent  throughout  with  itself,  so  distinctly  marking 
each  of  the  Evangelists,  that  from  the  tenor  and  contents 
of  the  writing,  the  person  and  personal  qualities  of  the 
writer  discovei'ed  themselves  to  us  with  the  most  con- 
vincing certainty.  Thus  it  was  that  we  saw  in  each  of 
the  details  peculiar  to  St  Matthew,  in  the  entire  tendency 
of  his  narrative,  in  the  point  of  view  from  which  he 
delineates  events,  in  his  whole  style  and  language,  the 
manifest  expression  by  himself  of  the  publican  received 
into  favour,  the  apostolicaLeyewituess,  the  disciple  sprung 
from  Israel.  In  the  Gospel  of  St  Mark,  the  whole  style 
and  plan  of  the  narrative  revealed  to  us  the  Roman  _soldier 
converted  to  Christ,  nay  (in  connexion  with  the  proofs  of 
his  close  intimacy  with  St  Peter)  that  soldier  who  was 
of  the  household  of  Cornelius  the  centurion,  who  was 
deputed  on  the  part  of  that  household  to  go  to  the 
Apostle,  and  who  conducted  hun  to  it.  St  Luke's  Gospel 
betrayed  to  us  in  every  particular  the  intimate  friend  and 
companion  of  St  Paul,  the  physiciaii,3y  profession,  the 
active,  affectionate,  and  faithful  servant  of  the  Churches,  a 
Gentile  in  point  of  origin,  a  friend  of  Israel,  and  the  author 


GNENEEAL  REVIEW.  315 

of  the  Acts  of  the  Apostles.  i6t  John's  Gospel  enabled 
us  to  see  into  the  very  soul  of  the  disciple  ^vho,  in  the 
flower  of  early  manhood,  enjoyed  the  most  endearing 
ftimiharity  with  his  Master,  and  in  a  not  less  flourishing 
old  age,  brought  to  light,  with  the  most  subhme  sim- 
plicity, the  profoundest  manifestations  of  the  divine 
subsistence,  atoning  love,  and  glorious  future  advent  of 
the  Lord. 

And,  in  addition  to  all  this,  every  kind  of  exuberance, 
both  of  variety  and  of  harmony,  is  found  in  most  intimate 
union  with  what  we  have  remarked.  Here  are  four  Gospels, 
all  not  in  unison,  but  in  harmony  with  each  other,  of  which 
the  First  lays  the  foundations,  taking  these  from  the  Pro- 
phecies of  the  Old  Testament ;  the  Second  builds  upon  that 
foundation,  and  elucidates  and  confirms  its  predecessor  with 
the  help  of  details  tliat  are  always  more  definite,  more  rich, 
and  more  picturesque  :  the  Third  sets  itself  beforehand 
to  arrange  matters  historically,  develops  its  subjects 
regularly,  and  explains  them  psychologically  ;  the  Fourth 
deduces  the  whole  anew  from  its  first  beginnings,  and 
traces  it  back  to  its  remotest  origin  ; — the  First  relates 
artlessly  and  fully ;  the  Second  describes  with  life  and 
energy  ;  the  Third  gives  us  an  interesting  and  substantial 
narrative ;  the  Fourth,  a  solemn  and  impressive  testimony ; 
— the  First  is  the  work  of  an  Israelite,  designed  originally 
for  Israelites  ;  the  Second,  that  of  a  Roman,  designed  for 
Roman  Christians ;  the  Third,  that  of  a  Greek,  and  de- 
signed for  all  nations ;  the  Fourth  again,  that  of  an 
Isi'aelite,  and  written  for  the  Church  of  Israel  and  the 
Gentiles,  without  distinction  ; — the  First  preaches  Jesus 
Christ  as  prophet  and  king ;  the  Third,  Jesus  Christ  as 
sovereign,  priest,  and  king ;  the  Second,  Jesus  Christ  as 


316  THE  FOUR  WITNESSES. 

Son  of  inaii ;  tlie  Fourtli,  Jesus  Christ  as  the  only  Son  of 
God. 

By  the  same  shnple  view  and  comparison  of  Scripture 
which  we  have  instituted,  we  come  clearly  to  see  the 
order  of  time  in  which  the  Gospels  followed  each  other. 
A  question  which,  in  the  learned  world,  has  given  rise  to 
so  many  divergent  conjectures,  again  finds  its  simplest 
decision  here  in  the  contents  and  structure  of  those  writ- 
ings. The  order  in  w^liich  the  sacred  four  have  been 
placed  in  the  New  Testament  collection,  from  the  earliest 
ages  {first,  St  Matthew,  next,  St  Mark,  after  him,  St 
Luke,  and,  finally,  St  John),  readily  proves  itself  to  be 
the  only  true  order.  We  have  only  to  consider  that  the 
Evangelist  who  was  an  Israelite  and  eyewitness  from 
among  the  Twelve,  and  who,  by  an  uninterrupted  series  of 
quotations,  deduces  all  from,  and  attaches  all  to  the  Old 
Testament,  and  to  Israel's  expectation  of  a  Christ — the 
Evangelist  who  relates  facts  without  attending  to  their 
order,  and  in  their  first  freshness,  and  in  their  first  ful- 
ness, necessarily  behoved  to  be  the  first  Evangelist  in 
the  order  of  time.  We  find  in  the  Gospel  of  St  Matthew, 
neither  more  nor  less  than  a  true  motJier-fiospel.  AVhen, 
by  the  side  of  this  first  Gospel,  by  the  side  of  this  mother- 
gospel,  we  place  that  of  St  Mark,  we  see  it  follow  its 
predecessor  almost  point  by  point,  in  the  adoption  even  of 
entire  phrases,  and  in  an  almost  uninterrupted  agreement 
in  the  course  of  the  narrative  ;  and  yet  we  see,  at  the 
same  time,  that  it  is  substantially  distinguished  from  its 
predecessor  by  the  most  characteristic  insertions,  sup- 
pressions, emphatizings,  and  inversions ;  while  St  Luke, 
following,  as  well  as  St  Mark,  the  main  thread  of  St 
Matthew's  narrative,  borrows  details  from  St  Mark  in  the 


GENERAL  REVIEW.  317 

most  evident  manner,  augments  his  history  witli  new  facts 
and  additions  drawn  from  other  sources,  and  arranges  the 
whole  not  only  according  to  the  design  he  announces  (i.  1-4) 
in  order,  but  also  with  a  depth  of  conception  for  which 
there  had  as  vet  been  no  room  in  the  first  two  Gospels. i 
It  was  evidently  to  be  inferred  at  once,  from  the  nature 
of  things,  that  St  John  had  read  the  Gospels  preceding 
his,  had  made  use  of  them,  and  availed  himself  of  them 
as  the  basis  of  his  Evangelical  book,  which  stands  so  en- 
tirely apart  by  itself,  and  possesses  so  peculiar  a  character  ; 
St  John,  who  had  so  long  outlived  all  the  rest — St  John, 
whom  we  have  seen  so  repeatedly  make  tacit  allusions 
and  references,  not  only  to  the  facts  related  by  the  syn- 
optical Evangelists,  but  also  to  those  recitals  themselves.^ 
Tliis,  surely,  is  after  the  manner  of  the  men  of  God 
in  the  times  of  old.  The  Psalmist  and  Prophet  found 
spiritual  delight  and  nourishment  in  the  writings  of 
Moses  ;  Daniel  received  divine  revelations  while  exploring 
the  writings  of  Jeremiah.  Each  of  the  sacred  authors 
sought  and  found  nourishment  in  what  had  been  written 
by  his  predecessors,  never  merging  his  individuality  in 
them,  yet  never  independent  of  them. 

Here,  then,  in  God's  revelation,  as  in  his  creation  and 
government  of  the  world,  all  is  progress,  growth,  develop- 
ment. As  the  New  Testament  is  a  development  from 
the  bosom  of  the  Old  ;  as  in  the  Old  itself  the  Prophets 
are  a  development  first  from  Moses  and  then  from  each 
other ;  as  in  the  Xcw  the  apostolic  Epistles  are  a  de- 
velopment from  the  historical  writings  ;  and  as  the  Book 
of  Revelation  is  a  development  from  the  whole  preceding 

'  See  p.  27.  -  Soo  p.  2:12. 


318  THE  FOUR  WITNESSES. 

Scripture,  quite  as  orgauically  (we  may  use  this  expres- 
sion, since  the  Word  of  God  is  a  liimg  Word)  do  the 
four  Gospels  develop  themselves  the  one  from  the  other. 
Oral  tradition  (by  which  we  mean  the  original  preaching 
of  the  Gospel)  passes,  in  the  first  written  memorials  of 
the  Apostle  St  Matthew,  into  the  state  of  a  simple 
recital ;  in  that  of  St  Mark  it  becomes  a  description  ; 
under  the  pen  of  St  Luke  it  runs  into  a  formal  histo- 
rical narrative ;  in  the  soul  and  in  the  testimony  of  St 
John  it  becomes  a  science,  a  God-devoted,  God-glorifying 
Theology. 

On  all  sides,  as  a  consequence,  we  meet  with  harmony. 
And  this  is  not  only  between  each  Evangelist  and  the 
character  of  his  work  and  tenor  of  his  testimony,  but 
also  among  the  four  Evangelists,  viewed  as  the  four  parts 
of  one  sublime  whole  ;  and  all  this,  notwithstanding, 
without  tlie  possibility  of  attrilDuting  this  last  harmony, 
with  the  least  appearance  of  truth,  to  premeditation  on 
the  part  of  the  authors,  or  to  any  human  plan  whatever. 
Or  can  we  ascribe  it  to  a  human  plan,  to  a  human  pre- 
meditated purpose,  that  two  Apostles  should  open  and 
close  the  Evangelical  quaternion,  while  the  authors  of  the 
two  intermediate  Gospels  should  be  proved  by  us  to  have 
been  on  terms  of  the  closest  intimacy  with  two  other 
highly  privileged  disciples  and  apostles,  St  Peter  and  St 
Paul  ?  Could  it  be  the  effect  of  human  premeditation, 
that  precisely  such  personal  qualities,  and  precisely  such 
talents,  were  successively,  regularly,  and  step  by  step,  as 
it  were,  employed  in  constructing  the  edifice  of  the  four 
Gospels,  as  we  have  seen  to  have  been  the  case  with  St 
Matthew,  St  Mark,  St  Luke,  and  St  John  1  What  we 
have  here,  consequently,  is  the  plan  of  Supreme  Wisdom. 


GENERAL  REVIEW,  319 

After  tlie  clear  and  glorious  manifestation  Ave  have  had  of 
it,  how  can  we  fail  to  recognise  in  the  putting  together  of 
the  four  parts  of  the  Evangelical  testimony,  that  God  who 
every  where  makes  His  finger  to  be  seen  in  the  works  of 
the  visible  creation,  at  once  in  the  combination  and  mutual 
dependence  of  parts,  and  in  the  analysis  of  each  of  them 
in  particular  1  Now,  such  a  work  of  God  is  the  Scripture 
also,  carried  out  to  its  close,  and  executed  by  the  instru- 
mentality of  men,  living,  thinking,  inquiring,  industrious 
as  men,  yet  at  the  same  time,  even  in  the  smallest  mat- 
ters, led,  overruled,  and  impelled  by  God.  Scripture,  as 
a  whole,  is  the  work  of  God's  wisdom.  It  is  in  all  its 
parts,  too,  a  work  of  divine  inspiration,  but  at  the  same 
time  a  work  of  human  operation.  It  is  altogether  a  work 
of  men  called  to  it  by  the  Church's  Lord,  and  by  Him  in 
various  ways  fitted  and  prepared  for  it ;  it  is  equally 
altogether  the  work  of  God,  the  inspiration  in  particular 
of  the  Holy  Ghost. 

What  holds  true  of  the  Holy  Scriptures,  considered  as 
a  whole,  in  general,  is  equally  true  of  the  four  Gospels, 
considered  as  a  fourfold  testimony,  in  particular.  Each 
book,  or  part,  has  its  own  proper  qualities,  its  own 
utility,  its  special  object.  Each  book,  or  part,  has  its 
own  perfection,  and  yet  they  stand  in  need  of  each 
other  in  order  to  their  comjjletion.  It  holds  with  re- 
spect to  these  holy  books  as  with  our  human  body. 
Each  member  is  perfect  in  itself,  but  each  member  is 
not  complete  in  itself  Each  of  the  Gospels  has  received, 
under  the  guidance  of  the  Holy  Ghost,  all  that  was 
required  for  its  answering  its  special  destination.  Still, 
had  we  had  but  one,  or  two,  or  even  three,  only  of  the 
four  Gospels,  the  testimony  would  have  been  incomplete. 


320  THE  FOUll  WITNESSES. 

Had  we  known  only  St  Matthew's  Gospel,  for  example,  wo 
should  certainly  hare  had  a  perfect  acquaintance  with  the 
grand  outlines  of  the  Gospel  history,  but  we  should  have 
been  kept  in  ignorance  of  a  great  many  of  its  details,  and 
these  at  once  interesting,  instructive,  and  necessary ;  we 
jshould  have  become  acquainted  with  one  of  the  four  sides 
iof  the  edifice,  but  should  have  remained  ignorant  of  the 
otJier  three.  We  should  even  have  been  on  several 
points  in  error,  not  because  the  Evangelist  himself  had 
erred,  or  had  failed  in  expressing  himself  properly,  but 
because  what  he  had  written  in  order  to  its  enabling 
us  to  have  a  complete  and  perfectly  just  idea  of  events, 
stood  still  absolutely  in  need  of  the  ulterior  elucidations 
supplied  by  his  three  successors  after  him  ;  and  so,  in  like 
manner,  with  the  rest.  The  Holy  Spirit  gives  us  the 
whole  and  entire  truth  in  the  four  Gospels  comhined, 
but  not  in  any  one  Gospel  standing  apart  and  taken  by 
itself 

And  now  let  us  return  again,  for  a  few  moments,  to 
the  principles  which  we  have  thought  capable  of  recon- 
ciling, without  violence,  all  our  four  Evangelists.  It  is 
in  vain  that  an  infidel,  neological,  or  wavering  tlieology, 
would  undermine  the  veracity  and  the  authenticity  of 
these  writings  by  an  ostentatious  array  of  all  sorts  of 
contradictions  which,  according  to  it,  are  irreconcilable. 
And  just  as  vainly  have  attempts  been  made  on  the 
other  side  to  do  away  with  these  contradictions,  by  wrest- 
ing and  twisting  the  several  testimonies  according  to  the 
model  of  one  single  testimony ;  when  persons  would,  by 
means  of  an  attempt  equally  narrow-minded  and  unfor- 
tunate, attribute  one  sole  and  the  same  plan  to  all  those 
writers,  and  in  their  eagerness  to  account  for  tlieir  diver- 


GENERAL  REVIEW.  321 

sities,  place  them  all  at  one  and  the  same  point  of  view,  with 
the  aid  of  all  sorts  of  arbitrary  and  unfounded  suppositions. 
Far  from  this,  it  is  rather  the  most  accurate  observation  of 
the  differences  that  gives  us  the  key  that  reconciles  them. 
The  more  we  examine  our  Gospels^  in  detail,  as  with  a 
microscope,  the  more  diversities  will  multiply  under  our 
eyes  ;  but  the  more  also  shall  we  find  these  diversities  con- 
sistent, and  so  consistent  that  they  constitute  in  each  of 
the  four  Gospels  a  particular  and  distinctive  character. 
And  once  that  we  have  found  this  special  character  of 
each  Gospel,  we  have  also  found  the  w^ay  to  bring  all  these 
real  diversities  and  apparent  contradictions  into  one 
final  and  harmonious  unity. 

AVhat  we  have  in  this  respect  observed  and  discovered 
in  the  course  of  our  analysis  of  the  four  Gospels,  we  may 
now  be  permitted  to  condense  and  exhibit  in  a  few  rules, 
and  these  w^e  leave,  with  all  confidence,  to  be  aj)plied 
to  the  whole  contents  of  these  sacred  writings,  although 
it  is  of  some  portions  only  that  wt  could  treat  in  this 
Essay. 

1.  The  four  Evangelists,  although  the  one  who  imme- 
diately precedes  may  have  been  known  to,  and  used 
as  a  source  of  information  by,  the  next  in  succession, 
nevertheless  wrote  w^ith  an  equal  independence  wdth 
respect  to  each  other,  and  with  an  equal  dependence 
on  the  Holy  Ghost. 

2.  The  four  Gospels  do  not  all  present  us  with  a  nar- 
ration of  the  saine  facts,  neither  do  they  all  relate  the 
same  discourses  in  the  same  words.  Each  Evangelist 
has  made  his  own  choice  according  to  a  certain  fixed 
plan ;  to  each  had  been  assigned  his  ow^n  part,  according 
to  his  particular  character  and  calling. 

X 


322  THE  FOUR  WITNESSES. 

3.  The  Evangelists  often  differ  the  one  from  the  other 
with  regard  to  the  order  in  which  they  place  the  facts  that 
had  happened,  as  well  as  with  regard  to  the  words  that 
had  been  pronounced. 

4.  St  Matthew  joins  together,  and  accumulates  homo- 
geneous facts  and  discourses.  St  Luke  jDlaces  facts  and 
words  in  their  historical  succession.  St  Mark  makes  the 
transition  betwixt  the  first  and  the  third  Gospel.  Ac- 
cording as  his  plan  seems  to  require,  he  either  adlieres 
to  the  order  of  St  Matthew,  or  corrects  it,  proceeding 
at  once  to  supply  particulars  that  St  Matthew  had 
omitted  in  his  narrative.  St  John  seldom  displaces, 
unless  it  be  in  the  way  of  the  insertion  of  some  new 
detail,  or  to  account  for  some  particular  circumstance. 

5.  St  Matthew  relates  matters  fully,  and  with  an  abun- 
dance of  expressions,  yet  without  any  fulness  of  descrip- 
tive details.  St  Mark  presents  quite  a  richness  of  details, 
by  which  he  elucidates  and  delineates  the  incident  he 
relates,  and  places  it  as  if  fully  before  our  eyes.  The 
details  given  by  St  Luke  touch  more  upon  the  interior  of 
things.  St  John  gives  a  variety  of  them,  with  much 
fulness,  entirely  new,  and  all  in  harmony  with  the  depth 
and  elevation  of  his  sublime  point  of  view,  and  his 
vocation  as  Apostle-Prophet. 

6.  The  Evangelists  often  differ  in  the  noting  down  of 
numbers  and  ciphers. 

St  Matthew  loves  the  plural,  which  St  Luke,  and,  for 
the  most  part,  St  Mark  already  before  him,  record  in  the 
effective  singular.  This  plural  of  the  mother-gospel  may 
be  traced  'to  the  point  of  view  from  which  its  author 
wrote,  and  which  led  him  to  look  rather  to  the  species 
than  to  the  individual,  to  the  collective  idea  more  than 


GENERAL  REVIEW.  323 

to  isolated  events.  The  ciphers  introduced  by  St  John 
point  to  his  being  an  eyewitness,  and  complete  the  perfect 
accuracy  of  the  entire  testimony. 

7.  The  EA'angehsts  have  committed  to  writing  tlie 
words  of  clijfferent  speakers,  and  of  the  Lord  Jesus  him- 
self, in  different  manners.  All  give  a  true  expression  of 
the  meaning,  being  authentic  interpreters  as  well  as 
truthful  annotators.  St  Matthew,  by  means  of  peri- 
phrastic expressions,  elucidates  the  sentences  wdiich  he 
records,  or  clothes  wdtli  words  mental  ideas  originally 
expressed  not  in  words.  St  Mark  repeatedly  gives  the 
precise  literal  and  original  word.  St  Luke  is  equally 
precise  and  simple  in  mentioning  the  words  as  in  relating 
the  facts.  St  John  renders  the  words  and  discourses  as 
he  has  preserved  them,  as  they  still  sound  in  his  ears,  as 
they  developed  themselves  in  his  own  soul. 


324  THE  FOUR  WITNESSES. 


VII.  THE  NARRATIVES  OF  OUR  LORD'S  PASSION. 


What  the  Apostle  Paul  sajs,  in  writing  to  the  men  of 
Corinth,  /  determined  not  to  know  anything  among  you, 
save  Jesus  Christ,  and  Him  crucified,  we  already  find 
strikingly  realized  in  the  composition  of  the  Gospels. 
Alike  in  describing  the  details  of  om*  Lord  and  Saviour's 
life,  and  in  preaching  the  power  of  his  name  and  the  truth 
of  his  doctrine — his  cross,  the  blood  of  his  cross,  that  is 
to  say,  his  propitiatory  sufferings  and  death,  is  the  point  in 
which  the  whole  Gospel,  so  to  speak,  is  summed  up  and 
concentrated.  The  history  of  his  last  passion  and  of  his 
death,  of  his  burial  and  glorious  resurrection,  is  properly 
the  focus  of  the  Gospel.  To  the  descri23tion  of  that 
scene  of  sorrow,  that  death,  and  that  resurrection,  all  the 
four  Gospels  have  given  the  greatest  extension,  by  fully 
recording  the  details  therewith  connected.  Here,  hoAvever, 
as  well  as  everywhere  else,  tliey  preserve  their  proper 
character,  all  severally  presenting  the  same  mutual  bear- 
ings to  each  other  as  in  the  rest  of  their  writings.  Li  the 
narrative  of  the  passion,  as  well  as  elsewhere,  all  the 
details  are  not  recorded  by  all  of  them ;  in  the  narrative 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  325 

of  the  passion,  as  well  as  elsewhere,  each  of  the  four 
Evangelists  sees,  describes,  relates,  testifies  in  the  manner 
peculiar  to  his  own  particular  point  of  view.  A  glance 
at  the  history  of  our  Lord's  passion,  as  it  makes  an  impor- 
tant part  of  the  fourfold  harmony  of  our  Gospels,  may 
supply  us  with  a  final  means  of  proving  the  truth  of  the 
observations  which  we  have  offered  in  detail  in  the  course 
of  these  pages. 

The  history  of  our  Lord's  passion  may  be  regarded  as 
having  for  its  introduction  the  last  celebration  of  the 
Passover,  which  was  at  the  same  time  the  institution  of 
the  Holy  Supper.  We  have  been  accustomed  to  com- 
prise in  that  history  also  the  last  supper  at  Bethany,  on 
account  of  the  close  connexion  between  the  two.  We 
shall,  for  the  like  reason,  include  the  supper  at  Bethany 
and  the  treachery  of  Judas,  in  giving  that  part  of  the 
Gospels  which  we  are  now  about  to  review  ;  and  not  only 
those  facts,  which  occurred  two  days  before  the  Passover, 
but,  fm'ther,  the  entrance  of  the  Lord  Jesus  into  Jeru- 
salem, on  the  foal  of  an  ass,  on  the  first  day  previous  to 
that  feast,  because  of  the  intimate  connexion  of  that  event 
with  the  whole  history  of  the  passion ;  especially,  we  may 
add,  because  these  difi"erent  parts,  in  their  intimate  con- 
nexion, will  bring  out  the  great  importance  of  the  Gospel 
of  St  John,  in  particular,  in  establishing  the  true  sequence 
of  events. 

THE  ENTRANCE  INTO  JERUSALEM. 

Matth.  xxi.  1-11.  Mark  xi.  1-10. 

And  when  they  cbew  nigh  unto         And  -when  they  came  nigh  to 

Jerusalem,  and  were  come  to  Beth-  Jerusalem,    unto    Bethjihage    and 

phage,  unto  the  mount  of  Olives,  Bethany,  at  the  mount  of  Olives, 

then  sent  Jesus  two  disciples,     2.  he  seudeth  forth  two  of  his  dis- 

Saying  unto  them,  Go  into  the  vil-  ciples,     2.  And  saith  unto  them, 

lage  over  against  you,  and  straight-  Go  your  way  into  the  village  over 

way  ye  shall  find  an  ass  tied,  and  against  you :  and  a^  soon  as  ye  be 


326 


THE  FOUR  WITNESSES. 


a  colt  with  her:  loose  thew^  and  bring 
them  nnto  me.  3.  And  if  any  man 
say  ought  unto  you,  ye  shall  say, 
The  Lord  hath  need  of  them ;  and 
straightway  he  will  send  them. 


4.  All  this  was  done,  that  it  might 
be  fulfilled  which  was  spoken  by 
the  prophet,  saying,  6.  Tell  ye 
the  daughter  of  Zion,  Behold,  thy 
King  Cometh  unto  thee,  meek,  and 
sitting  upon  an  ass. 

6.  And  the  disciples  went,  and 
did  as  Jesus  commanded  them,  7. 
And  brought  the  ass,  and  the  colt, 
and  put  on  them  their  clothes  (Gr. 
iiT  avTcov)^  and  they  set  him  there- 
on (Gr.  eV  avrSiv) — lit. :  on  thetn. 


8.  And  a  very  great  multitude 
spread  their  garments  in  the  way; 
others  cut  down  hrcmdies  from  the 
trees,  and  strawed  them  in  the  way. 
9.  And  the  multitudes  thatioent  be- 
fore^ and  that  folloived^  cried,  say- 
ing, Hosanna  to  the  son  of  David : 
Blessed  is  he  that  cometh  in  the 
name  of  the  Lord;  Hosanna  in  the 
highest. 

1 0.  And  when  he  was  come  into 
Jerusalem,  all  the  city  was  moved, 
saj'ing,  "Who  is  this?  11.  And  the 
multitude  said,  This  is  Jesus  the 
prophet  of  Nazareth  of  Galilee. 

Luke  xix.  29. 

And  it  came  to  pass,  when  he 

was  come  nigh  to  Bethjjliagc  and 

Bethany,  at  the  mount  called  tlie 

mount  of  Olives,  he  sent  two  of  his 


entered  into  it,  ye  shall  find  a  colt 
tied,  whereon  never  man  sat ;  loose 
him,  and  bring  him.  3.  And  if  any 
man  say  unto  you.  Why  do  ye  this? 
say  ye  that  the  Lord  hath  need  of 
him;  and  straightway  he  will  send 
him  hither. 


4.  And  they  went  their  way,  and 
found  the  colt  tied  by  the  door 
without,  in  a  place  where  two 
ways  met;  and  they  loose  him. 
5.  And  certain  of  them  that  stood 
there  said  unto  them,  What  do 
ye,  loosing  the  colt?  6.  And  they 
said  unto  them  even  as  Jesus  had 
commanded:  and  they  let  them  go. 
7.  And  they  brought  the  colt  to 
Jesus,  and  cast  their  garments  on 
him  {avT(f} ;  and  he  sat  upon  him 

(eV  avTo). 

8.  And  many  spread  their  gai*- 
ments  in  the  Avay;  and  others  cut 
doAvn  branches  off  the  trees,  and 
strawed  them  in  the  way.  9.  And 
they  that  went  before,  and  they  that 
followed,  cried,  saying,  Hosanna; 
Blessed  is  he  that  cometh  in  the 
name  of  the  Lord:  10.  Blessed 
be  the  kingdom  of  our  father  David, 
that  cometh  in  the  name  of  the 
Lord:  Hosanna  in  the  highest. 


JuiiN  xii.  12. 

On  the  next  day  much  people 

that  were  come  to  the  feast,  when 

they  heard  that  Jesus  was  coming 

to  Jerusalem,     l.S.   Took  branches 


THE  NARRATIVES  OF  OUR  LORD  S  PASSION. 


327 


disciples,  30.  Saying,  Go  ye  into 
the  village  over  against  you;  iu  the 
which  at  yonr  entering  ye  shall 
find  a  colt  tied,  whereon  yet  never 
man  sat:  loose  him,  and  bring  him 
hither.  31.  And  if  any  man  ask 
you,  Why  do  ye  loose  him?  thus 
shall  ye  say  unto  him.  Because  the 
liOrd  hath  need  of  him. 


32.  And  they  that  were  sent 
went  their  way,  and  found  even 
as  he  had  said  unto  them.  33. 
And  as  they  were  loosing  the  colt, 
the  owners  thereof  said  unto  them, 
Why  loose  ye  the  colt?  34.  And 
they  said.  The  Lord  liath  need  of 
him.  35.  And  they  brought  him 
to  Jesus:  and  they  cast  their  gar- 
ments upon  the  colt,  and  they  set 
Jesus  thereon. 

36.  And  as  he  went,  they  spread 
their  clothes  in  the  way.  37.  And 
when  he  was  come  nigh,  even  now 
at  the  descent  of  the  mount  of 
Olives,  the  whole  multitude  of  the 
disciples  began  to  rejoice  and  praise 
God  with  a  loud  voice  for  all  the 
mighty  works  that  they  had  seen  ; 
38.  Saying,  Blessed  be  the  King 
that  Cometh  in  the  name  of  the 
Lord:  peace  in  heaven,  and  glory 
in  the  highest. 

39.  And  some  of  the  Pharisees 
from  among  the  multitude  said 
unto  him,  Master,  rebuke  thy  dis- 
ciples. 40.  And  he  answered  and 
said  unto  them,  I  tell  you  that,  if 
these  should  hold  tlicir  peace,  the 


of  palm-trees,  and  went  forth  to 
meet  him,  and  cried,  Hosanna : 
Blessed  is  the  King  of  Israel  that 
cometh  in  the  name  of  the  Lord. 


14.  And  Jesus,  when  he  had 
found  a  young  ass,  sat  thereon ;  as 
it  is  written,  1 5.  Fear  not,  daughter 
of  Ziou:  behold,  thy  king  cometh, 
sitting  on  an  ass's  colt.  16.  These 
things  understood  not  his  disciples 
at  the  first:  but  when  Jesus  was 
glorified,  then  remembered  they  that 
these  things  were  written  of  him, 
and  that  he  had  said  this. 


17.  The  people  therefore  that 
Avas  with  him  bare  record  that  he 
had  called  Lazarus  out  of  his  grave, 
and  raised  him  from  the  dead.  18. 
For  this  cause  the  people  also  met 
him,  for  that  they  heard  that  he 
had  done  this  miracle. 


19.  The  Pharisees  therefore  said 
among  themselves,  Perceive  ye  how 
ye  prevail  nothing?  behold,  the 
world  is  gone  after  him. 


328  THE  FUUli  WITNESSES. 

stones  wonld  immediately  cry  out. 
41.  And  vi'lien  he  was  come  near, 
lie  beheld  the  city,  and  wept  over 
it,  42.  Saying,  If  thou  hadst  known, 
even  thou,  at  least  in  this  thy  day, 
the  things  which  belong  unto  thy 
peace!  but  now  they  are  hid  from 
thine  eyes.  43.  Fortlie  days  shall 
come  upon  thee,  that  thine  enemies 
shall  cast  a  trench  about  thee,  and 
compass  thee  round,  and  keep  thee 
in  on  every  side,  44.  And  shall 
lay  thee  even  with  the  ground,  and 
thy  children  within  thee;  and  they 
shall  not  leave  in  thee  one  stone 
upon  another;  because  thou knewest 
not  the  time  of  thy  visitation. 


The  three  synoptical  Gospels  agree  here,  almost  lite- 
rally, at  least  at  the  commencement;  differences,  never- 
theless, are  not  absolutely  wanting.  The  place  desig- 
nated by  St  Matthew  (verse  1)  under  the  name  of  Beth- 
phage  only,  is  called  by  St  Mark  (verse  1},  and  by  St 
Luke  (verse  2.9),  Bethphage  and  Bethany.  By  these  three 
last  words  one  must  not  understand  (as  we  shall  see  here- 
after) two  different  places,  but  the  meeting-point  at  which 
Bethphage  (a  small  place  belonging  to  the  territory  of 
Jerusalem)  adjoins  Bethany,  which  is  situated  at  some 
distance  from  the  capital. 

As  to  what  follows  with  respect  to  the  animal  on  which 
Jesus  made  his  entrance  into  Jerusalem,  it  must  be 
observed  that  St  Matthew  alone  makes  mention  of  the 
colt,  and  of  the  she-ass  of  which  it  was  the  focd,  while  St 
Mark  and  St  Luke  speak  only  of  the  colt.  This  particular 
is  intimately  connected  with  the  prophecy  of  Zacharias, 
which,  we  may  again  observe,  St  Matthew  alone  (verses 
4  and  5)  quotes,  and  where  both  are  expressly  named. 
To  the  Proi)hct,  as  well  as  to  the  Apostle  whose  Gospel 


THE  NARRATIVES  OP  OUR  LORD  S  PASSION.  329 

has  the  closest  affinity  with  the  Old  Testament  prophecies, 
the  mention  of  the  she-ass  serves  only  to  indicate  that 
the  ass  was  a  colt  whereon  (as  St  Mark  and  St  Luke 
afterwards  express  it)  never  man  sat.  The  two  last 
Evangelists  had  only  to  do  with  the  fact  as  it  actually 
happened  in  the  fidfilment ;  on  this  account  they  nowhere 
speak  of  any  thing  but  the  colt  on  which  the  Saviour 
was  placed  by  his  disciples.  St  Matthew  alone,  after 
his  peculiar  manner,  so  identifies ^  in  this  passage  the  two 
objects  in  the  words  he  employs,  that  in  the  seventh 
verse  he  each  time  uses  a  plural,  which,  literally  taken, 
woidd  produce  a  kind  of  nonsense.  What  he  evidently 
means  to  say  is  nothing  more  than  what  St  Mark  (verse 
7),  and  St  Luke  (verse  35),  express  in  simple  terms, 
namely,  that  Jesus  was  seated,  not  certainly  on  two  beasts 
of  bm-then,  but  only  on  the  colt.  That,  nevertheless,  at 
the  tijne  of  the  entrance  into  Jerusalem,  the  ass  should 
have  accompanied  the  colt  is  not  only  a  very  possible 
circumstance,  but  one  wliich  it  is  all  the  more  easy  to 
conceive  to  have  happened,  from  the  colt  having  suf- 
fered itself  to  be  detached  and  mounted  without  resistance. 

St  Mark  (verse  4)  indicates  exactly  and  graphically  the 
spot  M'here  the  colt  was  found  tied  by  the  door  luithout, 
in  a  place  where  two  v)ays  met,  to  wit :  precisely  on  the 
confines  of  Bethany  and  Bethphage. 

St  Mark  (verses  6  and  7),  and  St  Luke  (verses  33  and 
34),  give  a  fuller  report  also  of  the  conversation  betwixt 
the  two  disciples  and  the  men  of  Bethphage  than  we  find 
in  St  Matthew,  who,  with  respect  to  that  circumstance 
(verse  6),  is  very  concise. 

iVgain,  we  find  our  Lord's  going  to  Jerusalem  given  in 
greater  detail  by  St  Mark  (verses  5  and  6);  but  by  St 

•  p.  Gl. 


330  THE  FOUR  WITNESSES. 

Luke  (verses  36-38)  tlie  motives  that  influenced  the 
people  are  more  fullj  expressed  than  by  St  Matthew 
(verses  8,  9).  To  the  cries  of  Hosannah  which  burst 
from  the  multitude,  St  Mark  adds  that  important  inser- 
tion :  Blessed  he  the  hingdom  of  our  father  David,  (the 
kingdom)  that  cometh  in  the  name  of  the  Lord !  instead 
of  the  Hosannah  to  the  Son  of  David,  which  we  find  in 
St  Matthew.  Then  St  Luke  fixes  our  attention  rather  on 
the  invjard  emotions  of  the  multitude  of  the  disciples ; 
the  joy,i  and  the  praises  to  God  resulting  from  that  joj,^ 
and  the  cause  that  particularly  gave  birth  to  that  feeling, 
to  wit,  for  all  the  ^nighty  works  that  they  had  seen;  all 
which  is  more  fully  explained  to  us  in  St  John  (verse  1 7) 
by  the  resurrection  there  mentioned  of  Lazarus. 

After  this,  St  Matthew  (verse  10)  transports  us  into 
the  midst  of  Jerusalem,  where  the  whole  people  are  in  a 
state  of  excitement,  there  to  fix  our  regards  anew  on  the 
prophetic  ministry  of  the  Saviour  (verse  11). 

St  Luke  (verses  39-44),  as  we  have  remarked  on  a 
preceding  occasion,^  has  preserved  for  us  that  touching 
address  to  Jerusalem,  called  forth  by  the  bitter  enmity 
expressed  by  some  of  the  Pharisees,  and  pronounced  by 
the  meek  and  compassionate  Saviour  as  he  wept  over  the 
city  (verse  41). 

St  John  sums  up  all  that  happened  in  details,  which  are 
remarkable  at  once  for  their  brevity  and  their  freshness 
(verses  12-19).  In  relating  these,  he  follows  an  order 
which  is  peculiar  to  himself;  first,  the  Hosannah;  after 
that,  parenthetically,  the  placing  of  Jesus  on  the  colt,  and, 
in  connexion  with  this,  the  calling  to  mind  of  the  prophecy 
of  Zacharias ;  then  what  called  forth  the  shouts  of  joy  from 
the  multitude ;  and,  finally,  the  desperate  and  deep-seated 

'  Sec  p.  174,  sii(i.  '^  Sec  p.  175,  sqq,  ^  Sec  p.  182. 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  331 

animosity  of  tlie  Pharisees.  Then,  further,  he  exactly  de- 
termines the  time  (verse  12)  :  on  the  next  day,  and  the 
occasion,  the  feast;  immediately  after  that,  the  waving  of 
the  branches  of  the  palm-tree,  which,  according  to  the 
Israelitic  custom,  accompanied  the  shouts  of  Hosannah 
(verse  13).^  Here,  too,  only  do  we  find  the  title  of 
King  of  Israel  (verse  13).  In  quoting  the  prophecy,  he 
adds  the  manner  in  which  the  disciples  for  the  first 
time,  but  not  until  the  departure  and  glorification  of 
Jesus,  remembered  that  those  things  were  iimtten  of  him 
(verse  16).  St  Matthew  (verse  5)  gives  the  very  words 
of  Zacharias,  with  a  supplementary  quotation  from 
Isaiah.2  In  St  John  we  read  those  words  in  a  very 
abridged  form. 

And  now  let  us  reply  to  the  allegation  of  an  apparent 
contradiction,  the  solution  of  which  has  been  acknowledged 
by  many  interpreters  to  be  a  matter  of  great  difficulty. 
It  is  twofold.  \st.  According  to  the  synoptical  Gospels, 
the  going  from  Bethany  to  Jerusalem  seems  to  have  taken 
place  immediately,  and  as  if  it  were  a  prolongation  of  the 
journey  to  Jericho  and  Jerusalem,  without  there  being 
the  slightest  mention  made  of  any  delay,  of  any  supper, 
or  of  any  spending  of  the  night  at  Bethany  (as  these 
are  mentioned  by  St  John).  2^?,  This  sojourn  of  Jesus 
at  Bethany  does  not  seem  to  agree  with  what  is  positively 
recorded  by  the  synoptical  Evangelists ;  namely,  that  on 
his  approaching  Bethphage  and  Bethany  the  two  dis- 
ciples were  sent  to  seek  the  ass's  colt,  a  circumstance 
totally  inexplicable  if  Jesus  really  passed  that  night  at 
Bethany. 

Now,  with  respect  to  the  former  of  these  objections,  the 

'  Gr.  TO.  ^(lia  rav  (powiKcou.  ^  Zacli.  ix.  {>,  Lsa.  Ixii.  ]  I. 


332  THE  FOUR  WITNESSES. 

solemn  entrance  of  Jesus  into  Jerusalem  is  no  doubt 
immediately  connected  by  tlie  three  first  Evangelists  with 
his  coming  from  Jericho.  But  while  their  main  object 
was  to  give  a  representation  of  the  puhlic  life  of  Jesus, 
the  object  of  St  Jolm  is  more  particularly  to  give  a  pic- 
ture of  his  intercourse  luith  his  most  intimate  q^nd  fondly- 
loved  friends.  Hence,  also,  it  is  that  what  took  place  in 
the  town  of  Mary  and  her  sister  Martha  behoved  mainly 
to  pertain  to  the  plan  of  the  fourth  and  last  Gospel ; 
namely,  the  resurrection  of  Lazarus,  the  supper,  and  the 
anointing  in  the  house  of  Simon,  the  sleeping  in  the  vil- 
lage, &c.  Now  all  this,  passed  over  in  silence  by  the 
synoptical  Evangelists,  is  inserted  in  the  Gospel  of  St 
John;  and  here  again,  consequently,  there  is  no  contra- 
diction, but  only  a  filling  up,  an  explanation,  a  develop- 
ment. Viewed  in  this  light,  the  two  accounts  recipro- 
cally throw  light  on  each  other.  What,  in  fact,  is  more 
natural  than  that  solemn  entrance  into  Jerusalem,  starting 
from  Bethany  in  consequence  of  the  ecstasy  into  which 
the  midtitude  were  thrown  by  their  having  witnessed  the 
raising  of  Lazarus  from  the  dead "? 

On  the  contrary,  how  very  unlikely  that  Jesus,  without 
any  particular  cause  for  it,  on  coming  directly  from  Jericho 
with  the  twelve,  should  have  met  with  so  splendid  a  recep- 
tion and  convoy  from  the  multitude  !  The  simple  state 
of  matters  is  as  follows:  —  The  synoptical  EvangeHsts 
give  the  history  of  our  Lord's  entrance  as  one  of  the  scenes 
of  his  public  life,  and  as  one  of  the  circumstances  attend- 
ing his  last  days  on  earth.  St  John  goes  back  to  the 
cause  and  origin  of  the  popular  excitement,  and  gives  us 
a  view  of  the  event  in  all  its  completeness,  by  conducting 
us  at  the  same  time  to  the  inner  circle  of  intimate  friends 
at  Bethany. 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  333 

The  second  objection  finds  its  solution  simply  in  a 
more  accurate  knowledge  of  the  locality.  Former  com- 
mentators liaA^e  already  intimated,  that  Bethphage  and 
Bethany,  of  which  St  Mark  and  St  Luke  speak,  must  not 
be  understood  as  meaning  each  of  those  places  separately. 
Were  this  the  case,  it  would  indeed  be  inexplicable  how^ 
Jesus,  after  having,  as  St  John  tells  us,  slept  at  Bethany, 
could  have  sent  forward  his  disciples  to  that  same 
Bethany  to  untie  the  colt.  But  this  Bethphage  and 
Bethany  is  in  reality  nothing  else  than  the  simple  Beth- 
phage of  St  Matthew,  and  signified  (as  a  more  ample 
description  of  the  latter  of  those  places)  Bethphage 
bordering  on  Bethany.  It  is  on  this  account  also,  that 
Bethphage  is  named y?r5^,  although  belonging  to  the  terri- 
tory itself  of  Jerusalem,  since,  without  that,  Bethany  ought 
to  have  had  the  precedence  in  speaking  of  those  places. 
To  people  travelling  towards  Jerusalem,  Bethany  lay  natu- 
rally before  Bethphage  ;  if,  then,  we  were  here  to  under- 
stand the  village  that  bore  that  name,  the  Evangelists  be- 
hoved to  have  said :  {first)  Bethany  and  {then)  Bethphage.^ 
When  Jesus,  with  his  disciples,  drew  near  to  this  Beth- 
phage AND  (that  is  to  say,  near  to)  Bethany,  he  had  that 
last  village  behind  him,  and  having  travelled  on  foot  from 
Bethany,  wiiere  he  had  passed  the  night,  as  far  as  Beth- 
phage, he  sends,  when  he  is  at  some  distance,  his  two 
disciples  to  that  same  Bethphage.     It  was  from  thence 


'  LiGHTFOOT,  Opera  ii.,  p.  409,  ad  Marc.  xi.  1.  "  In  itineratione  suaaccessit 
Christus  ad  Bethaiiiam,  ibique  pernoctavit  (John  xii.)  et  ab  oppido  isto  per- 
venerat  jam  per  spatium  fere  milliaris  antequam  pertingeret  ad  Bethphagen. 
Et  tanien  ab  iis  dicitur  isto  ordine  :  Ad  Bethphagen  et  Bethaniam^  ut  demon- 
straretur  historiam  esse  intelligendam  de  loco  uhi  se  mutuo  cont'mgunt Bethania 
et  Bethphage:  Mattileus  ergo  Bethphagen  noniinat  solam."  Cff.  p.  44,  148, 
202,  569,  et  570,  754.  So  likewise  Wetstein  :  "  Quidquid  est  in  ambitii 
exteriore  Hierosol^'niorum  vocatur  Bctlipliage."    Cf.  Bengel  ad  Marc.  xi.  1 


334 


THE  FOUR  WITNESSES. 


that,   shortly  afterwards,    the   procession    to   Jerusalem 
commenced. 

St  John's  narrative  concerning  the  Saviom-'s  sojourn  at 
Bethany  before  the  entrance  into  Jerusalem,  throws  much 
light  also  on  what  the  Synoptics  relate  with  respect  to 
what  occurred  afterwards  ;  to  wit,  how  in  those  days  Jesus 
repaired  uniformly  before  night  from  Jerusalem  to  the 
mount  of  Olives,  or  to  Bethany  (Matth.  xxi.  17,  Mark 
xi.  11,  12,  Luke  xxi.  37). 


THE  SUPPER  AT  BETHANY,  AND  THE  TREASON  OF  JUDAS. 


Matth.  xxvi.  1—16. 
And  it  came  to  pass,  when  Jesus 
had  finished  all  these  sayings,  he 
said  nnto  his  disciples,  Ye  know 
that  after  two  days  is  the  feast  of 
the  passover,  and  the  Son  of  man 
is  betrayed  to  be  crucified.  3. 
Then  assembled  together  the  chief 
priests,  and  the  scribes,  and  the 
elders  of  the  people,  unto  the  palace 
of  the  high  priest,  who  was  called 
Caiaphas,  4.  And  consulted  that 
they  might  take  Jesus  by  subtilty, 
and  kill  him.  5.  But  they  said. 
Not  on  the  feast-day,  lest  there  be 
an  uproar  among  the  people.  6.  ^ 
Now  Avhen  Jesus  was  in  Bethany, 
in  the  house  of  Simon  the  leper, 

7.  There  came  unto  him  a  woman 
having  an  alabaster-box  of  very 
precious  ointment,  and  poured  it 
on  his  head,   as   he  sat  at  meat. 

8.  But  Avlien  his  disciples  saw  it, 
they  had  indignation,  saying,  to 
what  purpose  is  this  waste?  9. 
For  this  ointme\it  might  have  been 
sold  for  much,  and  given  to  the 
poor. 

10.  AVhcn  Jesus  understood  it, 
he  said  unto  them,  Why  trouble  ye 
the  woman  ?  for  she  hath  wrought 


Mark  xiv.  1-11. 
After  two  days  was  the  feast  of 
the  passover,  and  of  unleavened 
bread :  and  the  chief  priests  and 
the  scribes  sought  how  they  might 
take  him  by  craft,  and  put  him  to 
death.  2.  But  they  said.  Not  on 
the  feast-day,  lest  there  be  an  up- 
roar of  the  people.  3.  %  And  being 
in  Bethany  in  the  house  of  Simon 
the  leper,  as  he  sat  at  meat,  there 
came  awoman  having  an  alabaster- 
box  of  ointment  of  spikenard  very 
precious ;  and  she  brake  the  box, 
and  poured  it  on  his  head.  4.  And 
there  were  some  that  had  indigna- 
tion within  themselves,  and  said. 
Why  was  this  waste  of  the  oint- 
ment made  ?  5.  For  it  might  have 
been  sold  for  more  than  tliree 
hundred  pence,  and  have  been 
given  to  the  poor.  And  they  mur- 
mured against  her. 


6.  And  Jesus  said.  Let  her  alone ; 
why  trouble  ye  her?  she  hath 
wrought    a    good    work    on    me. 


THE  NARRATIVES  OF  OUR  LORD  S  PASSION. 


335 


a  good  work  upon  me.  1 1 .  For  ye 
have  the  poor  always  with  you ; 
but  me  ye  have  not  always.  12. 
For  in  that  she  hath  poured  this 
ointment  on  my  body,  she  did  it 
for  my  burial.  13.  Verily  I  say 
unto  you,  "Wheresoever  this  gospel 
shaU  be  preached  in  the  whole 
world,  there  shall  also  this,  that 
this  woman  hath  done,  be  told  for 
a  memorial  of  her. 

14.  ^  Then  one  of  the  twelve, 
called  Judas  Iscariot,  went  imto 
the  chief  priests,  15.  And  said  unto 
them,  TThat  will  ye  give  me,  and 
I  will  deliver  him  unto  you  ?  And 
they  covenanted  with  him  for  thirty 
pieces  of  silver.  16.  And  from  that 
time  he  sought  opportunity  to  be- 
tray him. 

Luke  xxii.  1-6. 
Now  the  feast  of  unleavened 
bread  drew  nigh,  which  is  called 
the  Passover.  2.  And  the  chief 
priests  and  scribes  sought  how  they 
might  kill  him  ;  for  they  feai-ed  the 
people. 


7.  For  ye  have  the  poor  with  you 
always,  and  whensoever  ye  will  ye 
may  do  them  good :  but  me  ye 
have  not  always.  8.  She  hath 
done  what  she  coidd  :  she  is  come 
aforehand  to  anoint  my  body  to 
the  burying.  9.  Verily  I  say  unto 
you,  Wheresoever  this  gospel  shall 
be  preached  throughout  the  whole 
world,  this  also  that  she  hath  done 
shall  be  spoken  of  for  a  memorial 
of  her. 

10.  ^And  Judas  Iscariot,  one  of 
the  twelve,  went  unto  the  chief 
priests,  to  betray  him  unto  them. 
11.  And  when  they  heard  it,  they 
were  glad,  and  promised  to  give 
him  money.  And  he  sought  hoAv 
he  might  conveniently  betray  him. 


John  xii.  1-11. 
Then  Jesus  six  days  before  the 
passover  came  to  Bethany,  where 
Lazarus  was  which  had  been  dead, 
whom  he  raised  from  the  dead.  2. 
There  they  made  him  a  supper ; 
and  Martha  served :  but  Lazarus 
was  one  of  them  that  sat  at  the 
table  with  him.  3.  Then  took 
Mary  a  pound  of  ointment  of  spike- 
nard, very  costly,  and  anointed 
the  feet  of  Jesus,  and  wiped  his 
feet  with  her  hair :  and  the  house 
was  filled  with  the  odour  of  the 
ointment.  4.  Then  saith  one  of  his 
disciples,  Judas  Iscariot,  Simon's 
son,  which  should  betray  hira.  5. 
AVhy  was  not  this  ointment  sold  for 
three  hundred  pence,  and  given  to 
the  poor?  6.  This  he  said,  not 
that  he  cared  for  the  poor ;  but 
because  he  was  a  thief,  and  had 
the  bag,  and  bare  what  was  put 
therein.  7.  Then  said  Jesus,  Let 
her  alone :  against  the  day  of  my 
burying  hath  she  kept  this.     8.  For 


336 


THE  FOUR  WITNESSES. 


the  poor  always  ye  have  with  yon  ; 
but  me  ye  have  not  always.     9. 
Much  people  of  the  Jews  therefore 
knew  that  he  was  there :  and  they 
came  not  for  Jesus'  sake  only,  but 
that  they  might  see  Lazarus  also, 
whom    he    had    raised    from    the 
dead.     10.  "U  But  the  chief  priests 
consulted  that  they  might  put  La- 
zarus also  to  death;  11.  Because 
that  by  reason  of  him  many  of  the 
Jews  went  away,  and  believed  on 
Jesus. 
3 . 1  Then  entered  Satan  into  Judas 
surnamed    Iscariot,    being    of  the 
number  of  the  twelve.     4.  And  he 
went  his  way,  and  communed  with 
the  chief  priests  and  captains,  how 
he  might  betray  him  unto  them. 
5.  And  they  Avere  glad,  and  cove- 
nanted to   give   him   money.     6. 
And  he  promised,  and  sought  op- 
portunity to  betray  him  unto  them 
in  the  absence  of  the  multitude. 

Let  us  first  observe  some  striking  details  in  the  dif- 
ferent narratives,  and  then  mark  the  light  that  is  thrown 
on  the  order  and  general  aspect  of  the  facts  that  they 
relate,  bj  a  reciprocal  comparison. 

In  St  Matthew's  Gospel  (v.  1)  the  narrative  commences 
with  his  ordinary  mode  of  making  a  transition  :  And 
it  came  to  pass  ivhen  Jesus  had  finished  all  these  sayings, 
&c.  We  do  not  find  here,  either  in  St  Mark  or  in  St 
Luke,  any  words  addressed  by  Jesus  to  his  disciples,  but 
only  the  essential  fact  mentioned  :  the  feast  of  the  Pass- 
over was  nigh.  St  Mark  (xiv.)  adds  to  this,  by  way  of 
explanation,  the  words,  of  unleavened  bread,  being  the 
name  by  wliich  the  feast  was  best  known  among  strangers. 

Anew  we  find  abridged  by  St  Mark  and  St  Luke,  the 
more  circumstantial  mention  made  in  St  Matthew  of  the 
assembling  together  of  the  chief  priests  and  the  scribes. 


THE  NARRATIVES  OP  OUR  LORD*S  PASSION.          337 

The  dread  expressed  by  our  Lord's  enemies  lest  there  he 
a  tumult  (Mattli.  v.  5,  Mark  v.  2),  is  not  to  be  found  at 
this  point  in  our  third  Evangehst ;  he  recurs  to  it  after- 
wards in  passing,  where  lie  speaks  of  tlic  betrayal  of  our 
Lord  (v.  6). 

Thus  far  we  hare  the  introduction,  in  which  St 
John  does  not  run  parallel  with  the  first  three  Evan- 
gelists ;  it  is  only  afterwards  (xii.  1 0)  that  he  evidently 
alludes  to  their  mention  of  the  council  held  by  the  high 
priests,  adding  further  this  new  particular  :  they  consulted 
that  they  might  put  Lazarus  also  to  death. 

Here  we  lose  altogether  the  thread  of  history  as  sup- 
plied by  St  Luke,  who  makes  no  mention  of  the  supper  at 
Bethany.  What  we  miss  in  his  Gospel  we  find  more 
than  replaced  in  the  fourth,  where  the  Apostle  elucidates 
and  extends,  in  the  most  marked  manner,  the  narratives 
of  St  Matthew  and  St  Mark. 

After  the  naming  by  the  two  synoptical  Evangelists  of 
the  master  of  the  house  at  whose  table  Jesus  had  sat  and 
been  anointed,  we  find  at  the  first  glance,  on  looking  into 
St  John  (v.  1),  two  particular  circumstances  of  some 
importance,  in  order  to  our  obtaining  a  complete  view  of 
all  that  occurred  :  he  gives  \\^,  first,  to  know  the  fact  which 
led  to  the  touching  circumstances  that  marked  this  same 
supper  :  Lazarus  was  there  also,  tvhom  Jesus  had  raised 
from  the  dead ;  then,  secondly,  that  the  ever  diligent  and 
active  Martha,  his  sister,  served  at  the  supper.  Thus  it  is 
that  St  John,  and  he  the  first  and  alone  of  the  four,  puts 
that  supper  at  Bethany  in  its  clearest  light,  by  enabling  us 
to  see  the  connexion  in  which  it  stands  with  the  greatest 
miracle  wrought  by  the  Saviour — that  is  to  say,  the  raising 
of  Lazanis  from  the  dead. 

Now  follows  the  anointing  of  Jesus  by  the  gi'ateful  and 

Y 


338  THE  FOUR  AVITNESSES. 

loving  woman  wlio,  as  is  further  to  be  observed,  is  not 
named  by  the  synoptical  Evangelists.  Wc  receive  an 
agreeable  sm'prise  when,  on  looking  into  St  John,  we  find 
in  her  the  sister  of  the  risen  Lazarus,  the  Mary  whom 
elsewhere  we  had  come  to  know  as  seeking  the  one  thing 
that  is  needful,  and  in  the  softness  of  her  character,  a 
meek  and  quiet  spirit,  sitting  at  Jesus'  feet,  and  hearing 
his  word.i 

The  sweet-smelling  ointment  spoken  of  in  St  Matthew 
(v.  7),  in  general  terms,  as  very  jjrecious,  is  more  fully 
described  by  St  Mark  (v.  2),  as  being  of  spikenard. 
Afterwards  (v.  5),  its  price  is  mentioned :  it  might  have 
been  sold  for  more  than  three  Imndred  pence,  a  reckon- 
ing adopted  by  St  John  from  the  second  Gospel.  In  that 
Gospel  too,  what  the  woman  did  is  expressed  with  ani- 
mation :  she  hrake  the  alabaster-box  and  poured  it  forth- 
with on  the  head  of  her  Lord.  Here  we  find  anew  in  St 
John,2  the  exact  statement  of  number  and  weight  (v.  3) : 
a  pound.  It  is  he  who  points  out  to  us  more  specially 
the  anointing  of  the  feet  of  Jesus,  which  she  afterwards 
wiped  with  her  hair  ;  it  is  he  who  gives  us  to  know  that 
interesting  detail,  which,  moreover,  is  not  without  its 
spiritual  meaning,  that  the  house  was  filled  with  the  odour 
of  the  ointment. 

Thus  do  we  perceive,  in  the  transition  from  St 
Matthew  to  St  Mark,  and  from  the  latter  to  St  John, 
more  and  more  light  almost  insensibly  diffused  on  the 
bitter  remark  to  which  that  anointing  gave  rise  among 
the  disciples.  According  to  the  first  (v.  8),  it  appears  as 
if  the  reprimand  of  Mary  were  attributed  to  all  the  dis- 
ciples. But  St  Mark  at  once  limits  and  explains  the 
general  terms  of  his  predecessor  by  that  of  some  (v.  4)  ■ 
»  Luke  X.  39.  *  See  p.  260. 


THE  NARRATIVES  OF  OUR  LORI>'s  PASSION.  339 

and,  finally,  St  John  gives  us  more  positive  information  by 
making  it  the  exclamation  of  the  traitor  only  (v.  4)  :  one 
of  his  disciples,  Judas  Iscariot,  Simons  son,  &c.  Others, 
possibly,  might  have  been  led  away  for  a  moment  by 
the  hypocritical  exclamation  of  Judas,  and  (as  St  Mark 
expresses  it)  had  indignation  luithin  themselves  against 
the  woman ;  but  St  John  attributes  the  words  that  were 
pronounced,  as  well  as  the  motive,  exchsively  to  Judas. 
It  is  in  like  manner  to  St  John  that  we  are  indebted  for 
our  first  coming  to  know  that  it  was  avarice  that  on  this 
occasion  wrought  in  the  traitor's  heart ;  he  tells  us 
(v.  12),  This  he  said,  not  that  he  cared  for  the  poor :  hut 
because  he  was  a  thief,  and  had  the  hag,  and  hare  what 
teas  put  therein. 

After  this,  the  three  Gospels  entirely  agi'ee  with  regard 
to  the  declaration  of  Jesus  concerning  this  woman's  action. 
St  Mark  alone  (v.  7)  strengthens  the  sentence  that  relates 
to  the  poor  by  the  marked  amplification  :  and  u'henso- 
ever  ye  ivill,  ye  may  do  them  good;  and  that  relating  to 
the  woman,  by  those  encouraging  words  :  she  hath  done 
what  she  coidd.  AVe  do  not  find  any  recurrence  in  St  John, 
of  the  expression  of  the  two  synoptical  Evangelists  (Matth. 
y.  10,  and  Mark  v.  6) :  good  worlcl  this  Apostle  employs 
that  expression  exclusi'Oely  in  speaking  of  our  Lord's 
miracles.^ 

Fm'ther,  in  St  John  we  find  fresh  light  thrown  on  the 
meaning  of  the  expression  anointing  for  the  huiial,  used  by 
St  Matthew  and  St  Mark.  He  explains  it  thus :  Against 
THE  DAY  of  my  burying  hath  she  kept  this  {ointment). 

The  prediction,  of  the  accomplishment  of  which  we  are 
this  day  witnesses,  after  the  lapse  of  eighteen  centuries,  and 
.which  foretells  that  the  woman  and  her  action  would  be 

»  John  X.  32,  33. 


340  THE  FOUR  WITNESSES. 

Spoken  of  luherever  the  Gospel  shall  he  preached,  is  not 
repeated  by  St  John  after  being  mentioned  by  the  two 
synoptics ;  he  had  ah'eady  done  homage  to  that  act  of 
love  by  giving  the  name  of  the  woman. 

The  details  which  follow,  and  are  recorded  only  by 
him  (v.  9-11)  are  important;  as  when  he  tells  ns  that 
much  people  of  the  Jews  came  to  Bethany,  not  for  Jesus' 
sake  only,  but  that  they  might  see  Lazarus ;  how  the  chief 
priests  consulted  not  only  to  put  Jesus  to  death,  but 
Lazarus  also  ;  how,  at  the  same  time,  many  of  the  Jews 
believed  on  Jesus  after  that  stupendous  miracle. 

Here  the  fourth  Gospel  leaves  us,  but  in  return  St 
Luke  proves  himself  anew  the  historian  by  way  of  emi- 
nence, in  furnishing  details  which  are  no  less  interesting, 
lie  opens  the  narrative  of  the  conspiracy  of  the  traitor 
with  the  council  (v.  3),  with  a  strong  expression.  Lnme- 
diately  after  (v.  4),  he  alone  makes  mention,  with  his- 
torical exactness,  of  the  chief  priests  and  the  captains.^ 
St  Mark  (v.  11),  and  St  Luke  after  him,  pointedly  speak 
of  the  satisfaction  that  the  proposal  of  Judas  gave  them. 
According  to  his  usual  custom,  the  latter,  in  speaking  of 
the  impious  contract,  employs  the  proper  juridical  terms 
(v.  5  and  11):  they  covenanted  (Gr.  awedevro),  and  he 
jyromised  (Gr.  e^cofjookoyrjae). 

It  is  St  Matthew  only  that  has  recorded  the  amount  of 
the  price  of  blood  (x.  1 .5) :  fhi?'ti/  pieces  of  silver ;  this  he 
has  done  in  keeping  with  his  prophetical  point  of  view, 
since  he  places  them  afterwards  in  connexion  (ch.  xxvii. 
3-10)  with  the  prophecy  of  Jeremiah  with  respect  to 
that  sum,  the  jwice  for  which  the  Lord  ivas  sold ;  and 
since  that  whole  part  of  the  history  of  the  passion  (the 

'  Comiiai'e  Luke  x.xii.  52.    Tlie  captains  were  likewise  priests,  placed  OvCr 
tlie  guards  of  the  Tcmplci 


THE  NARRATIVES  OF  OUR  LORD's  PASSION".    341 

treason  committed  bj  one  of  the  twelve,  predicted  long 
before,  and  foreseen  bj  Jesus  himself),  is  a  point  of  capital 
importance  ^vitll  this  Evangelist.  It  suited  him  more 
than  any  of  the  other  three  (in  conformity  with  the  well- 
known  character  of  his  work),  not  to  keep  out  of  view, 
but  to  give  prominence  to  all  that  redounded  whether  to 
the  glorj  or  the  shame  of  the  apostleship.^ 

Let  us  now  mark  further  an  apparent  difference  be- 
tween the  narratives  of  St  Matthew  and  St  Mark  on  the 
one  hand,  and  that  of  St  John  on  the  other,  in  so  far  as 
respects  the  determining  of  the  time  when  the  supper 
at  Bethany  took  place.  According  to  St  Matthew  (v.  1 
and  6),  followed  here  too  by  St  Mark  (v.  1  and  3),  the 
supper,  and  the  anointing  at  Bethany,  took  place  two 
DAYS  hefore  the  feast  of  the  passove7\  St  John  (xii.  1) 
seems  to  speak  positively  of  six  days.  The  apparent 
difference  disappears  on  our  simply  noticing,  that  in  St 
John  the  second  verse  ought  not  to  be  considered  as  imme- 
diately following  on  verse  first.  On  the  contrary,  the  con- 
tents of  verses  2-11  appear  to  us  a  parenthesis,  in  which 
our  last  Evangelist  mentions,  by  way  of  anticipation,  the 
supper  at  Bethany,  which  took  place  in  reality  only  some 
days  AFTER  the  entrance  into  Jerusalem,  that  is  to  say 
(as  we  know  already  from  the  two  first  synoptical  Gos- 
pels), two  days  hefore  the  passover.  St  John,  too,  neither 
adds  any  thing,  nor  makes  any  change  on  that  date  ;  he 
merely  gives  us  the  details  which  we  have  just  gone  over. 
The  words,  on  the  next  day  (v.  12),  ought  then  to  be 
understood  as  referring  to  the  day  after  the  arrival  of 
Jesus  at  Bethany,  as  mentioned  at  verse  first. 

Now,  by  putting  together  our  now  concluded  obser- 
v-ations  on  the  entrance  of  our  Lord  into  Jerusalem,  and 
'  See  pp.  14, 15. 


342 


THE  FOUR  WITNESSES. 


the  supper  at  Bethany,  we  arrive  at  the  following  results 
with  respect  to  the  chronological  order  of  the  incidents 
that  are  recorded  in  the  four  Gospels. 

1.  The  arrival  of  Jesus  at  Bethany  six  days  before 
•the  passover,  that  is  to  say,  on  the  first  day  of  the  week 
(according  to  St  John,  xii.  1). 

2.  The  entrance  of  Jesus  into  Jerusalem  on  the  day 
following,  that  is  to  say,  on  Monday  (according  to  the 
same  Evangelist,  xii.  12). 

3.  First  entrance  into  the  Temple  that  same  day 
(Mark  xi.  11). 

4.  The  day  following  {Tuesday)  the  malediction  of 
the  fig-tree  (Mark  xi.  12). 

5.  The  cleansing  of  the  Temple  that  same  day  (Mark 
xi.  15,  &c). 

6.  Supper  at  Bethany  two' days  before  the  passover 
(according  to  Matth.  xxvi.  2,  and  Mark  xiv.  1). 

7.  Covenanting  of  Judas  with  the  council  of  the  Jews. 


THE  LAST  SUPPER  OF  JESUS  WITH  HIS  DISCIPLES. 


Matth.  xxvi.  17. 

Now  the  first  (clay)  of 
tlie(fcast  of  )unleavenecl 
bread,  the  disciples 
came  to  Jesus,  saying 
unto  him,  Where  wilt 
thou  that  we  prepare 
for  thee  to  eat  the 
passover  ? 

18.  And  he  said, 
go  into  the  city  to  such 
a  man,  and  say  unto 
him, 


Makk  xiv.  12. 

And  the  first  day  of 
unleavened  bread,  when 
they  killed  the  pass- 
over,  his  disciples  said 
unto  him.  Where  Avilt 
thou  that  we  go  and 
prepare,  that  thou 
mayest  eat  the  pass- 
over  ? 

13.  And  he  sendeth 
forth  two  of  his  dis- 
ciples, and  saith  unto 
them,  Go  ye  into  the 
city,  and  there  shall 
meet  you  a  man  bear- 
ing a  pitcher  of  water : 


Luke  xxii.  7. 
Then  came  the  day 
of    unleavened  bread, 
when  the  passover  must 
be  killed. 


8.  And  he  sent  Peter 
and  John,  saying.  Go 
and  prepare  us  tlie 
passover,  that  we  may 
eat.  9.  And  they  said 
unto  him,  Where  wilt 
thou  that  wc  prepare  ? 


THE  NARRATIVES  OF  OUR  LORD  S  PASSION. 


343 


follow  him.  14.  Aiul 
wliercsoever  he  shall 
go  in,  say  ye  to  the 
goodman  of  the  house, 


The  Master  saith, 
My  time  is  at  hand ; 
I  will  keep  the  pass- 
over  at  thy  house  with 
my  disciples. 


19.  And  the  dis- 
ciples did  as  Jesus  had 
appointed  thera ;  and 
they  made  ready  the 
passover. 


The  Master  saith, 
Where  is  the  guest- 
chamber,  where  I  shall 
eat  the  passover  with 
my  disciples?  15.  And 
he  will  shew  you  a 
large  upper  room  fur- 
nished and  prepared  : 
there  make  ready  for  us. 

16.  And  his  dis- 
ciples went  forth,  and 
came  into  the  city,  and 
found  as  he  had  said 
unto  them :  and  they 
made  ready  the  pass- 
over. 


10.  And  he  said  unto 
them.  Behold,  when  ye 
are  entered  into  the 
city,  there  shall  a  man 
meet  you,  bearing  a 
pitcher  of  water ;  fol- 
low him  into  the  house 
where  he  entereth  in. 

11.  And  ye  shall  say 
unto  the  goodmau  of 
the  house. 

The  ]\Iaster  saith 
unto  thee,  Where  is  the 
guest-chamber,  where 
I  shall  eat  the  pass- 
over  with  my  dis- 
ciples? 12.  And  he 
shall  shew  you  a  large 
upper  room  furnished : 
there  make  ready.  • 

13.  And  they  went, 
and  found  as  he  had 
said  unto  them :  and 
they  made  ready  the 
passover. 


The  harmony  of  the  synoptical  Evangelists,  as  respects 
the  preparation  for  the  passion,  requires  no  elucidation. 
In  this  short  introduction,  neyertheless,  all  of  them  dis- 
play their  several  characters.  St  Matthew  enters  into  no 
details.  He  gives  the  main  outline  in  a  few  words,  and 
then  distinguishes  himself  solely  by  the  properly  Hebrew 
expression  (v.  18),  such  a  man  (Gr.  6  Belva,  in  the  Hebrew 
•"p'-s);  after  that,  (in  the  same  18th  v.),  by  the  very 
significative  insertion,  Mi/  time  is  at  hand.  St  Mark 
and  St  Luke  give  a  fuller  explanation  of  the  feast  by  this 
parenthesis:  ivhen  they  killed  the  lamb  of  the  passover  (St 
Mark,  v.  12);  and  (St  Luke,  v.  7)  tvhen  the  lamb  of  the 
passover  must  be  hilled;  both  wrote,  in  the  first  instance, 
for  persons  not  Israelites  by  birth. 

While  St  Matthew  speaks  in  general  of  the  disciples 


344 


THE  FOUR  WITNESSES. 


(v.  17,  18),  St  Mark  limits  his  designation  to  two  from 
among  tliem  (v.  13)  ;  St  Luke  again  (v.  8)  names  the  two, 
Peter  and  John.  What  St  Matthew  and  St  Mark  put  at 
fii'st  into  the  mouths  of  the  disciples,  Where  wilt  thou  that  we 
prepare  for  thee  to  eat  tliepassover  f  kc,  appears,  from  the 
more  regular  narrative  of  St  Luke,  to  have  been  said  only 
in  reply  to  the  Lord's  command,  Go  (v.  8),  to  which  the 
subsequent  indication,  by  our  Lord  in  his  reply,  of  the 
apartment  in  the  city,  corresponds. 

With  respect  to  that  indication  of  the  place,  we  again 
find  St  Matthew  brief.  By  way  of  extension  and  eluci- 
dation, ^rs^  in  St  Mark  (v.  13),  we  have  the  detail  of  the 
man  bearing  a  pitcher  of  water,  and  then  in  St  Luke 
(v.  10),  in  nearly  the  same  terms. 

The  large  upper  room  furnished  and  prepared,  is  also  in- 
dicated first  by  St  Mark ;  after  him  also  by  St  Luke  (v.  1 2.) 

Matth.  xxvi.  20-35.  Makk  xiv.  17-31. 

Now  Avhen  the  even  was  come,  And  in  the  evening  he  cometh 
he  sat  down  with  the  twelve.  with  the  twelve. 

21.  And  as  they  did  eat,  he  said,  18.  And  as  they  sat  and  did  cat, 
Verily  I  say  unto  j'on,  That  one  of    Jesus  said,  Verily  I  say  unto  you, 

One  of  you  which  eatcth  with  mo 
shall  betray  me. 

19.  And  they  began  to  be  sor- 
rowful, and  to  say  unto  him  one 
by  one,  Is  it  I  ?  and  another  said, 
Is  it  I?  20.  And  he  answered 
and  said  unto  them,  It  is  one  of 
the  twelve,  that  dippeth  with  me  in 
the  dish.  21.  Tiie  Son  of  man  in- 
deed goeth,  as  it  is  written  of  him : 
but  woe  to  tliat  man  by  whom  the 
Son  of  man  is  betrayed !  good  were 
it  for  that  man  if  he  had  never 
been  boru. 


you  shall  betray  rac. 

22.  And  they  were  exceeding 
sorrowful,  and  began  every  one  of 
them  to  say  unto  him,  Lord,  is  it 
I  ?  23.  And  he  answered  and  said, 
He  that  dippeth  his  hand  with  mc 
in  the  dish,  the  same  shall  betray 
me.  24.  The  Son  of  man  goeth 
as  it  is  Avrittcn  of  him  :  but  woe 
unto  tliat  man  by  whom  tlie  Son 
of  man  is  betrayed!  it  had  been 
good  for  that  man  if  he  had  not 
been  born. 

25.  Then  Judas,  which  betrayed 
him,  answered  and  said.  Master,  is  it 
I?  He  said  unto  him.  Thou  hast  said. 

2G.  And  as  they  Avere  eating, 
Jesus  took  bread,  and  blessed  it, 
and  brake  it,  and  gave  it  to  tlie 
disciples,  and  said,  Take,  cat ;  this 


22.  And  as  tlicy  did  eat,  Jesus 
took  bread,  and  blessed,  and  brake 
it,  and  gave  to  them,  and  said. 
Take,  eat;  this  is  my  body.     23. 


THE  NARRATIVES  OP  OUR  LORD  S  PASSION. 


345 


is  my  body.  27.  And  he  took  the 
cup,  and  gave  thanks,  and  gave  it 
to  them,  saying.  Drink  ye  all  of  it : 
28.  For  this  is  my  blood,  the  (blood) 
of  the  new  testament,  which  is  shed 
for  many  for  the  remission  of  sins. 

29.  But  I  say  unto  you,  I  will 
not  drink  henceforth  of  this  fruit 
of  the  vine,  until  that  day  when 
I  drink  it  new  with  you  in  my 
Fatlier's  kingdom. 

30.  And  when  they  had  sung 
an  liymn,  they  went  out  into  .the 
mount  of  Olives.  31.  Then  saith 
Jesus  unto  them,  All  ye  shall  be 
offended  because  of  me  this  night : 
for  it  is  written,  I  will  smite  the 
shepherd,  and  the  sheep  of  the 
flock  shall  be  scattered  abroad. 
82.  But  after  I  am  risen  again,  I 
will  go  before  you  into  Galilee. 
33.  Peter  answered  and  said  unto 
him,  Though  all  men  shall  be 
offended  because  of  thee,  yet  will  I 
never  be  offended.  34.  Jesus  said 
unto  him,  "\'erily  I  say  unto  thee. 
That  this  night,  before  the  cock 
crow,  thou  shalt  deny  me  thrice. 
85.  Peter  said  unto  him,  Tliough  I 
should  die  Avith  thee,  yet  will  I  not 
deny  thee.  Likewise  also  said  all 
the  disciples. 


And  he  took  the  cup,  and  when  ho 
had  given  thanks,  he  gave  it  to 
them :  and  they  all  drank  of  it. 
24.  And  he  said  unto  them,  Tliis  ii 
my  blood  (the  blood)  of  the  new 
testament,  which  is  shed  for  many. 

25.  Verily,  I  say  unto  you,  I 
will  drink  no  more  of  the  fruit  of 
the  vine,  until  that  day  that  I 
drink  it  new  in  the  kingdom  of 
God. 

26.  And  when  they  had  sung  an 
hjTuu,  they  went  out  into  the  mount 
of  Olives.  27.  And  Jesus  saith 
unto  them,  All  ye  shall  be  offended 
because  of  me  this  night :  for  it  is 
written,  I  will  smite  the  shepherd, 
and  the  sheep  shall  be  scattered. 

28.  But  after  that  I  am  risen,  I 
will   go  before   you  into  Galilee. 

29.  But  Peter  said  unto  him,  Al- 
though all  shall  be  offended,  yet 
will  not  I.  30.  And  Jesus  saith 
nnto  him.  Verily  I  say  unto  thee, 
That  this  day,  even  in  this  night, 
before  the  cock  crow  twice,  thou 
shalt  deny  me  thrice.  31.  But  ho 
spake  the  more  vehemently  (Gr, 
fxaWov  eK  Tvepiaaov) :  If  I  should 
die  with  thee,  I  Avill  not  deny  thee 
in  any  wise.  Likewise  also  said 
they  all. 


Luke  xxii.  14-39. 
And  when  the  hour  was  come, 
he  sat  down,  and  the  twelve  apos- 
tles with  him.  15.  And  he  said 
unto  them,  With  desire  I  have  de- 
sired to  eat  this  passover  with  you 
before  I  suffer  :  16.  For  I  say  unto 
you,  I  will  not  any  more  eat  there- 
of, until  it  be  fulfilled  in  the  king- 


JoiiN  xiii.  1-38. 
Now,  before  the  feast  of  the  pass- 
over,  when  Jesus  knew  that  his 
hour  was  come  that  he  should  de- 
part out  of  this  world  unto  the 
Father,  having  loved  his  own 
which  were  in  the  world,  he  loved 
them  unto  the  end.  2.  And  sup- 
per being  be/jun,^  (the  devil  having 


'  Gr.  Tov  SfiTTvou  yevoy.(vov,  which  in  our  translation  is  wrongly  rendered, 
Slipper  heiiKj  ended.  It  was  in  the  natiue  of  things,  as  well  as  according  to  tlie 
known  custom  of  the  Jews,  tliat  such  wasliings  did  not  foUotCi  hatj^recede  the 
taking  of  food.  Bengel  has  remarked  on  this  passage :  "  Ttvofitvov,  aim  Jieret. 
Pedilavium  sub  initiiun  ccente."    Compare  v,  4  and  12, 


346  THE  FOUR  WITNESSES. 

dom  of  God.  17.  And  ho  took  now  put  into  the  heart  of  Judas 
the  cup,  and  gave  thanks,  and  said,  Iscariot,  Simon's  son,  to  betray 
Take  this,  and  divide  it  among  him,)  3.  Jesus  knowing  that  the 
yourselves :  18.  For  I  say  unto  Father  had  given  all  things  into 
you,  I  will  not  drink  of  the  fruit  of  his  hands,  and  that  he  was  come 
the  vine,  until  the  kingdom  of  God  from  God,  and  went  to  God ;  4. 
shall  come.  He  riseth  from  supper,   and  laid 

aside  his  garments ;  and  took  a 
towel,  and  girded  himself.  6. 
After  that  ho  poiu'eth  water  into  a 
bason,  and  began  to  wash  the  dis- 
ciples' feet,  and  to  wipe  them  with 
the  towel  wherewith  he  was  girded. 
6.  Then  cometh  he  to  Simon  Peter  : 
and  Peter  said  unto  him,  Lord, 
dost  thou  wash  my  feet  ?  7.  Jesus 
answered  and  said  unto  him,  What 
I  do  thou  knowest  not  now;  but 
thou  shalt  know  hereafter.  8. 
Peter  saith  unto  him,  Thou  shalt 
never  wash  my  feet.  Jesus  answered 
him,  If  I  wash  thee  not,  thou  hast 
no  part  with  me.  9.  Simon  Peter 
saith  unto  him,  Lord,  not  my  feet 
only,  but  also  my  hands  and  my 
head.  10.  Jesus  saith  to  him.  He 
that  is  washed  needeth  not,  save 
to  wash  his  feet,  but  is  clean  every 
whit :  and  ye  are  clean,  but  not 
all.  11.  For  he  knew  who  should 
betray  him ;  therefore  said  he,  Yo 
are  not  all  clean. 

12.  So,  after  he  had  washed 
their  feet,  and  had  taken  his  gar- 
ments, and  Avas  set  down  again,  he 
said  unto  them.  Know  ye  what  I 
have  done  to  you?  13.  Ye  call 
me  Master  and  Lord :  and  ye  say 
well;  for  so  I  am.  14.  If  I  then, 
your  Lord  and  Master,  have  washed 
your  feet,  ye  also  ought  to  wash 
one  another's  feet.  15.  For  I  havo 
given  you  an  example,  that  ye 
should  do  as  I  have  done  to  you. 
16.  Verily,  verily,  I  say  unto  you, 
The  servant  is  not  greater  than  his 
lord ;  neither  he  that  is  sent  greater 
than  he  that  sent  him.     17.  If  yo 


THE  NARBATIVES  OF  OUR  LORD's  PASSIOK         347 


19.  And  he  took  bread,  and 
gave  thanks,  and  brake  it,  and 
gave  unto  them,  saying,  This  is  my 
body  which  is  given  for  you  :  this 
do  in  remembrance  of  me. 

20.  Likewise  also  the  cup  after 
supper,  saying,  This  cup  is  the 
new  testament  in  my  blood,  which 
Is  shed  for  yon,  21.  But,  behold, 
the  hand  of  him  that  betrayeth  me 
is  with  me  on  the  table.  22.  And 
truly  the  Son  of  man  goeth,  as  it 
was  determined :  but  woe  unto  that 
man  by  whom  he  is  betrayed !  23. 
And  they  began  to  inquire  among 
themselves,  which  of  them  it  was 
that  should  do  this  thing. 

24,  And  there  was  also  a  strife 
among  them,  which  of  them  should  be 
accounted  the  greatest.  25.  And  he 
said  unto  them,  The  kings  of  the  Gen- 
tiles exercise  lordship  over  them  ; 
and  they  that  exercise  authority 
upon  them  are  called  benefactors. 
26.  But  ye  shall  not  be  so  :  but  he 
that  is  greatest  among  you,  let  him 
be  as  the  younger ;  and  he  that  is 
chief,  as  he  that  doth  serve.  27. 
For  whether  is  greater,  he  that  sit- 
teth  at  meat,  or  he  that  serveth? 
Is  not  he  that  sitteth  at  meat  ?  but 
I  am  among  you  as  he  that  serveth. 
28.  Ye  are  they  that  have  con- 


know  these  things,  happy  are  ye 
if  ye  do  them.  18.  I  speak  not  of 
you  all ;  I  know  whom  I  have 
chosen :  but  that  the  scripture 
may  be  fulfilled.  Ho  that  eateth 
bread  with  me  hath  lifted  up  his 
heel  against  me.  19.  Now  I  tell 
you  before  it  come,  that,  when  it  is 
come  to  pass,  ye  may  believe  that 
I  am  (he).  20.  Verily,  verily,  I 
say  unto  you.  He  that  receiveth 
whomsoever  I  send,  receiveth  me  ; 
and  he  that  receiveth  me,  receiveth 
him  that  sent  me. 

21.  When  Jesus  had  thus  said, 
he  was  troubled  in  spirit,  and  tes- 
tified, and  said.  Verily,  verily,  I 
say  unto  you,  That  one  of  you  shall 
betray  me. 

22.  Then  the  disciples  looked 
one  on  another,  doubting  of  whom 
he  spake.  23.  Now  there  was 
leaning  on  Jesus'  bosom  one  of  his 
disciples,  whom  Jesus  loved.  24. 
Simon  Peter  therefore  beckoned  to 
him,  that  he  should  ask  who  it 
should  be  of  whom  he  spake.  25. 
He  then,  lying  on  Jesus'  breast, 
saith  unto  him,  Lord,  Avho  is  it  ? 


26.  Jesus  answered,  He  it  is  to 
whom  I  shall  give  a  sop,  when  I 
haA'e  dipped  it.  And  when  he  had 
dipped  the  sop,  he  gave  it  to  Judas 
Iscariot,  the  son  of  Simon.  27. 
And  after  the  sop  Satan  entered 
into  him.  Then  said  Jesus  unto 
him.  That  thou  doest,  do  quickly. 
28.  Now  no  man  at  the  table  knew 
for  what  intent  he  spake  this  unto 
him.  29.  For  some  of  them  thought, 
because  Judas  had  the  bag,  that 
Jesus  had  said  imto  him.  Buy  those 
things  that  we  have  need  of  against 
the  feast ;  or,  that  he  should  give 
something  to  the  poor.     30.  He 


348 


THE  FOUR  WITNESSES. 


tiiiuoJ  with  me  in  my  temptations. 
29.  And  I  appoint  unto  you  a 
kingdom,  as  my  Father  hath  ap- 
pointed unto  me;  80.  That  ye 
may  eat  and  drink  at  my  table  in 
my  kingdom,  and  sit  on  thrones, 
judging  the  twelve  tribes  of  Israel. 
81.  And  the  Lord  said,  Simon, 
Simon,  beliold,  Satan  hath  desired 
to  liave  you,  that  he  ma}-  sift  you 
as  wheat :  32.  But  I  liave  prayed 
for  tliee,  that  thy  faith  foil  not  : 
and  when  thou  art  converted, 
strengtlien  thy  brethren.  33.  And 
he  said  unto  him.  Lord,  I  am  ready 
to  go  witli  thee,  both  into  prison, 
and  to  death.  34.  And  he  said,  I 
tell  thee,  Peter,  the  cock  shall  not 
crow  this  day,  before  that  thou 
ehalt  thrice  deny  that  thou  kuowest 
me.  35.  And  he  said  unto  them, 
"When  I  sent  you  without  purse, 
and  scrip,  and  shoes,  lacked  ye 
any  thing?  And  they  said.  No- 
thing. 36.  Then  said  he  unto 
them.  But  now,  he  that  hath  a 
purse,  let  him  take  it,  and  likewise 
his  scrip :  and  he  that  hath  no 
SAvord,  let  him  sell  his  garment, 
and  buy  one.  37.  For  I  say  unto 
you.  That  this  that  is  written  must 
yet  be  accomplished  in  me.  And  he 
was  reckoned  among  the  transgres- 
sors :  for  the  things  concerning  me 
have  an  end.  38.  And  they  said, 
Lord,  behold,  here  are  two  swords. 
And  he  said  unto  them,  It  is 
enough.  39.  And  he  came  out, 
and  went,  as  he  was  wont,  to  the 
mount  of  Olives  ;  and  his  disciples 
also  followed  him. 

The  connexion  and  succession  of  the  various  things  that 
were  done,  and  discourses  and  sayings  that  were  uttered, 
all  as  they  occurred  at  the  last  Paschal  supper  of  the 
Lord  with  his  disciples,  could  not  be  traced  witlx  any 


then,  having  received  the  sop,  went 
immediately  out ;  and  it  was  night. 
31.  Therefore,  when  he  was  gone 
out,  Jesus  said.  Now  is  the  Son  of 
man  glorified,  and  God  is  glorified 
in  him.  32.  If  God  be  glorified 
in  him,  God  shall  also  glorify  him 
in  himself,  and  shall  straiglitway 
glorify  him.  33.  Little  children, 
yet  a  little  while  I  am  with  you. 
Ye  shall  seek  me :  and  as  I  said 
unto  the  Jews,  Whither  I  go,  ye 
cannot  come  ;  so  now  I  say  to  you. 
34.  A  new  commandment  I  give 
unto  you,  That  ye  love  one  an- 
other ;  as  1  have  loved  you,  that 
ye  also  love  one  another.  35.  By 
this  shall  all  men  know  that  ye  are 
my  disciples,  if  ye  have  love  one 
to  another.  36.  Simon  Peter  said 
unto  him,  Lord,  whither  goest 
thou?  Jesus  answered  him,  Whither 
I  go,  thou  canst  not  follow  me  now  ; 
but  thou  shalt  follow  me  after- 
wards. 37.  Peter  said  unto  him, 
Lord,  -why  cannot  I  follow  thee 
now  ?  I  will  lay  down  my  life  for 
thy  sake.  38.  Jesus  answered 
him.  Wilt  thou  lay  down  thy  life 
for  my  sake  ?  "N'erily,  verily,  I  say 
unto  thee.  The  cock  shall  not  crow, 
till  thou  hast  denied  me  thrice. 


THE  NAKRATIVES  OF  OUR  LORD*S  PASSION.  349 

clearness  from  our  Evangelists  when  placed  in  parallel 
columns,  were  it  not  that  the  plan  of  St  Luke  supplies 
us  with  the  clue  tliat  enables  us  to  do  so.  Following 
him  with  our  eye  constantly  directed  to  the  succession  of 
the  main  events,  we  find  placed  before  us  one  consistent 
whole,  which  afterwards  receives  all  needful  completeness 
from  the  addition  of  new  details  by  St  John,  as  well  as 
from  the  grand  leading  facts  mentioned  by  St  Matthew 
and  St  Mark.  Consequently  let  us  not  leave  out  of  sight, 
especially  at  this  part  of  the  Gospel  history,  the  line  traced 
by  St  Luke. 

L  All  the  three  synoptical  Gospels  (Matth.  v.  20, 
Mark  v.  17  and  18,  Luke  v.  14)  are  quite  at  one  in  their 
statement  of  the  precise  time  when  our  Lord  first  sat  down 
with  the  twelve;  while  St  John  (v.  1),  after  determining 
that  time  with  relation  to  the  feast,  directs  our  regards 
to  higher  particulars:  our  Lord's  hiowledge  of  all  that 
was  then  about  to  happen — his  leaving  this  world  to  go 
to  the  Father — his  love  for  his  own — his  loving  them  to 
the  end. 

IL  After  this  we  find  in  St  Luke,  given  in  the  most 
evident  manner,  the  solemn  opening  of  the  feast  with 
these  words,  preserved  by  him  alone,  pronounced  imme- 
diately after  the  guests  had  seated  themselves  at  the 
table  (v.  15  and  16) :  With  desii^e  I  have  desired  to  eat  this 
passover  luith  you  before  I  suffer:  for  I  say  unto  you,  I  will 
not  any  more  eat  thereof  until  it  be  fulfilled  in  the  ling-^ 
dom  of  God.  After  this  he  takes  up  a  cup  and  passes  it 
round  among  the  guests  (17),  adding  a  declaration  to 
the  like  effect  (v.  18).  Thk  first  cup  is  that  with  which 
the  Jews  to  this  very  day  bless  the  opening  of  the  Sab- 
bath and  of  festivals  (Icidousch).  It  must  be  carefully 
distinguished  from  the  cup  qfter  the  supper,  of  which 


350  THE  FOUR  WITNESSES. 

particular  inention  is  made  in  tlie  exact  narrative  of  St 
Luke  (y.  20) ;  Avliile  St  Matthew,  and  along  with  him  St 
Mark,  in  conformity  with  their  less  developed  manner  of 
exhibiting  things,  make  no  positive  distinction  between 
these  tAvo  cups,  and  on  that  account  (Matth.  29,  Mark 
25)  make  no  mention  of  the  words  pronounced  by  our 
Lord  on  passing  round  the  first  cup,  until  after  the  insti- 
tution of  the  Lord's  Supper. 

III.  It  is  in  St  John  alone  that  we  find  what  imme- 
diately followed  this  solemn  commencement  of  the  repast. 
The  supper  having  thus  commenced  (for  this,  as  we  have 
seen,  ought  to  be  the  rendering  in  his  Gospel  of  the  words 
rov  helirvov  yevofievov),  the  Master,  before  breaking  bread, 
rises  from  his  place  at  the  table,  and  performs  that  action, 
so  sublime  in  its  humility  and  its  love,  w^hich  we  find 
described  here  in  all  its  details.  These  details,  as  well  as 
the  main  fact  itself  (v.  1-19),  were  pre-eminently  in  their 
proper  place  in  this  fourth  Gospel.  We  find  in  it  that 
depth  of  feeling,  that  emblematic  language,  that  sacred 
mysteriousness,  which  particularly  strike  us  among  the 
characterisfics  of  the  Apostle  St  John.^  In  accordance 
also  with  this,  we  find  the  expressive  remark  that  Jesus, 
when  he  girded  himself  to  wash  his  disciples'  feet,  knew 
that  the  Father  had  given  all  things  into  his  hands,  and 
that  he  ivas  come  from  God  and  tuent  to  God  (v.  3). 
Here  too,  accordingly,  it  is  in  the  full  consciousness  of  his 
divine  greatness  that  Jesus  stoops  to  perform  the  humblest 
and  most  self-abasing  human  service.  Immediately 
afterwards,  the  warmth  and  vivacity  of  Peters  character 
come  strongly  out  in  tlie  few  words  that  pass  between 
him  and  his  Master  (v.  6-9).  At  the  same  time  (v.  7), 
we  have  in  a  short  but  very  significant  sentence  those 

•  Page  233,  &c. 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  35 1 

words,  whicli  may  be  applied  by  the  believer  witli  so  rnucli 
comfort  to  himself  in  a  great  variety  of  circmnstances  : 
What  I  do  thou  bwwest  not  now;  but  thou  shalt  bioiv 
hereafter; — further  on  in  the  proceedings  (v.  19),  we  have 
the  tnie  and  entire  purification  of  the  inner  man  power- 
fully pointed  out  to  us  under  the  external  emblem  of  the 
washing  of  the  feet.  None  of  the  three  synoptical  Gos- 
pels had  previously  mentioned  this  solemn  and  most  sig- 
nificant action ;  but  it  serves  in  the  most  glorious  manner 
to  explain  what  St  Luke  records  afterwards  (v.  24-27) 
on  the  occasion  of  the  dispute  among  the  disciples  about 
which  should  be  accounted  the  greatest.  The  words,  /  am 
among  you  as  he  that  serveth,  in  our  third  Evangelist  (v. 
27),  find  a  striking  explanation  in  the  action  which  was 
to  be  recorded  for  the  first  time  at  a  subsequent  period 
by  St  John,  while  in  his  Gospel  the  practical  applica- 
tion of  the  divine  example  immediately  follows  (v. 
12-17). 

IV.  St  Matthew  (v.  21),  and  St  Mark  (v.  18),  make 
the  supper  commence  immediately  with  this  exclamation 
of  Jesus :  Verily  I  say  unto  you,  One  of  you  shall  betray  me. 
In  this  it  is  manifest  that  they  have  quite  reversed  the 
historical  order  which  is  afterwards  observed  by  St  Luke, 
with  whom  this  prediction  does  not  occur  until  after  the 
institution  of  the  New  Covenant.  It  is,  accordingly,  in  con- 
sequence of  that  transposition  of  the  historical  order,  that 
St  Mark  and  St  Matthew  repeat  (Matth.  21,  26),  no  less 
than  twice,  the  words,  As  they  did  eat,  while  in  St  Luke 
all  follows  its  simple  and  regular  course.  lie  makes  the 
institution  of  the  supper  of  the  New  Covenant  follow 
immediately  after  the  commencement  of  the  Paschal  sup- 
per :  This  is  my  body.  Here,  again,  it  is  the  Israelitic  cus- 
tom which  oui'  Lord  observes,  while  he  at  the  same  time 


352  THE  FOUR  WITNESSES, 

sanctifies  and  elevates  it  as  the  seal  of  the  covenant  of  a 
new  economy.  Therefore,  also,  it  is,  that  St  Luke  is  the 
only  one  who  remarks  that  the  institution  of  the  cup, 
closely  as  it  was  connected  with  the  broken  bread,  did 
not  take  place  (always  according  to  the  manner  of  the 
Israelites,  who  concluded  their  repast  with  a  cup  of 
thanksgiving)  till  after  the  lapse  of  such  an  interval  as 
the  nature  of  things  required  (v.  20) :  Likewise,  also,  the 
cup  AFTER  SUPPER,  sayiiirj.  This  cup  is  the  new  testament 
in  my  blood,  &c. 

We  have  already  shewn  the  agreement  between  the  insti- 
tution of  the  Holy  Supper,  as  we  find  it  recorded  in  St  Luke's 
Gospel,  and  St  Paul's  apostolical  explanation  on  that  point.^ 
The  difference,  on  the  other  hand,  between  the  terms 
employed  by  the  third  and  the  first  two  Gospel  writers 
is  evident.  St  Matthew  (v.  2G)  adds  from  recollection, 
as  an  Apostle,  the  words  Take,  eat ;  in  which  he  is  followed 
by  St  Mark  (v.  22).  That  most  important  injunction, 
delivered  on  our  Lord's  handing  the  cup  to  the  disciples, 
Drink  ye  all  of  it,  occurs  in  St  Matthew  alone  (v.  27). 
In  St  Mark  (v.  23)  we  find  only  the  compliance  with  that 
injunction  :  and  they  all  drank  of  it.  That  which  St 
Luke  and  St  Paul  record  directly  and  concisely :  This  cup 
is  the  new  testament  in  my  blood,  St  Matthew,  (v.  28) 
and  St  Mark  (v.  24),  give  with  a  sort  of  explanatory 
repetition  :  This  is  my  blood  {the  blood)  of  the  nevj  tes- 
tament. After  this,  the  only  thing  that  St  Luke  has  in 
common  with  his  predecessors  here,  in  writing  the  Gospel 
history,  and  not  in  common  with  St  Paul  (v.  12),  is  the 
insertion  :  which  is  shed  for  you  (in  St  Matthew  and  in 
St  Mark  in  an  explanatory  and  general  manner :  for 
many).    Finally,  St  Matthew  further  follows  this  up  with 

'  Sec  page  169* 


THE  NARRATIVES  OF  OUR  LORD's  PASSIOX.  353 

these  important  words  as  an  apostolical  explanation  :  for 
the  remission  of  sins.  It  is  only  in  St  Luke  and  St  Paul 
that  ^YQ  find  anew  that  otlier  very  important  expression  : 
do  fitis  in  remembrance  of  me  (Ur.  in  order  to  call  me 
to  remembrance,  eU  rrjv  efi^p  dvdfij^atv)} 

In  St  John  the  institution  of  the  Holy  Supper  finds 
no  record.  He  evidently  assumes  its  being  sufficiently 
known  by  means  of  the  three  other  Evangelists,  the  epistle 
of  St  Paul  to  the  Corinthians,  and  the  long  established 
usage  of  the  Churches.  Nevertheless,  he  has  given  us 
elsewhere  in  his  Gospel,  in  a  very  detailed  manner,  the 
essential  features  of  the  ordinance  in  its  simple  and  sub- 
lime emblematic  signification.  The  whole  of  that  dis- 
course delivered  by  Jesus,  in  which  he  declares  that  he 
himself  is  the  bread  of  life  (ch.  vi.  48-o3),  and  that  wAoso 
eateth  his  flesh  and  drinketh  his  blood,  hath  eternal  life 
(v.  54),  is  it  not  in  oral  words  what  the  Lord's  Suj)per 
represents  to  us,  and  gives  to  us,  in  visible  action  ? 

NoAv  follows  anew,  in  the  order  restored  by  St  Luke,  the 
announcement  from  the  Lord's  own  mouth  of  the  impend- 
ing treason  to  be  perpetrated  by  one  of  the  twelve.  All 
four  Gospels  are  on  this  point  remarkably  full  and  varied. 
But  let  us  first  account  for  the  transposition  of  this  cir- 
cumstance in  the  naiTatives  of  the  first  two  Evangelists. 
The  reason  for  it  must  be  sought  in  the  peculiar  cha- 
racter which  we  have  already  remarked  in  St  Matthew, 
who,  both  in  virtue  of  his  apostolic  character,  and  owing 
to  his  close  adherence  to  Old  Testament  prophecies, 
attaches  particiilar  importance  to  that  treason  by  one 
belonging  to  the  very  circle  of  the  Apostles,  and  to  the 
foretelling  of  it  in  the  psalm  of  the  Prophet.     Here  St 

'  ^AvdfjiVT}(Tis  lias  the  active  meaning  implied  in  it,  and  is  carefully  to  bc  dU- 
tingnished  llinjfioarvvati,  which  we  find  in  Mattli.  ch.  xxvi.  13. 

Z 


354  THE  FOUR  -^VITNESSES. 

Mark  closely  follows  his  predecessor.  St  Luke  is  tlie  first 
"vvlio  ceases  to  adopt  an  arrangement  flowing  from  St 
Matthew's  individual  point  of  view,  and  gives  us  that  which 
is  purely  historical  in  its  stead. 

In  the  details  of  this  part  of  the  narrative,  St  Mark 
(v.  18)  gives  an  expressive  extension  of  the  words  one  of 
you,  employed  by  St  Matthew;  making  them,  One  of  you 
WHICH  EATETH  WITH  ME,  shall  hetrciy  me.  St  Luke,  in 
immediate  connexion  with  the  blessing  of  the  cup,  ex- 
presses the  same  thing  in  different  terms  (v.  21) :  Tlie  hand 
of  him  that  hetrayeth  me  is  with  me  on  the  table.  This  he 
follows  up  (v.  15)  with  what  occupies  an  anterior  \)\2iQ,Q  in 
the  Gospels  of  his  two  predecessors,  And  truly  the  Son 
of  Man  goeth  as  it  ivas  determined  ;  ^  in  St  Matthew 
(v.  24)  and  in  St  Mark  (v.  21),  as  it  is  written  of  him, 
(presenting  a  further  powerful  testimony  to  the  Divine 
certainty  and  infallible  truth  of  Scripture).  What  St 
]\Iattliew  and  St  Mark  afterwards  intend  by  that  fearful 
expression:  It  had  been  good  for  that  man  that  he  had 
not  been  born,  St  Luke  expresses  in  more  concise  terms : 
Woe  unto  that  man !  The  horror  of  the  disciples  on  our 
Lord's  announcing  that  there  was  treason  in  the  midst  of 
them,  is  recorded  in  the  liveliest  manner  by  St  Mark,  by 
repeating  the  question  in  St  Matthew  (v.  22):  Is  it  If 
The  latter  distinguishes  himself  by  expressly  recording 
that  question  as  put  by  Judas  himself,  and  the  answer 
also  given  to  him  by  our  Lord  (v.  25).  Here  St  Luke 
is  very  concise,  and  relates  the  matter  in  a  summary 
manner  (v.  23). 

Then,  again,  we  find  St  John  inserting  entirely  fresh 
details  of  deep  interest,  and  highly  characteristic.  In  his 
Gospel  alone  do  we  read  of  an  interchange  of  signs  and 

'  Gr.  Kara  to  hpicrixivov. 


THE  NARRATIVES  OP  OUR  LORD's  PASSION.  355 

talk  (v.  22-26)  between  St  Peter  and  the  beloved  disciple ; 
between  the  latter  and  his  Lord,  who,  in  giving  the  sop 
to  Judas,  intimates  confidentially  to  St  John  luJio  the 
traitor  was.  St  Matthew  (v.  23),  and  St  Mark  (v.  20), 
had  given  a  more  general  expression  to  what  was  said  by 
our  Lord  in  these  terms,  He  that  dippeth  luith  me  in 
the  dish.  The  prophecy.  He  that  eateth  bread  with  me^ 
hath  lifted  up  his  heel  ar/ainst  me  (xiii.  18),  now  becomes 
all  the  more  salient  in  St  John.  After  that  there  come 
some  further  details,  equally  important  and  altogether  new 
(v.  27-35)  :  the  significant  words  of  the  Lord  to  Judas  ; 
the  misapprehension  of  his  meaning  into  which  his  dis- 
ciples so  naturally  fell ;  the  departure  of  the  traitor,  with 
the  impressive  remark,  and  it  u'as  night  (v,  30) ;  the 
Saviour's  exclamation  after  his  departure ;  his  recalling 
what  he  had  once  said  to  the  Jews  about  his  own  going 
to  the  Father;  his  exhortation  to  his  disciples  that  they 
should  love  one  another. 

St  Luke,  in  the  meanwhile,  conducts  us  to  another 
most  interesting  incident  at  our  Lord's  table  (v.  24- 
30).  The  disciples,  now  as  ever,  forgetful  hearers  and 
witnesses  of  their  Master's  most  recent  instructions  by 
word  and  deed,  could  not,  even  at  this  solemn  scene, 
relinquish  their  old  strife  about  precedency.  This  gives 
om'  Lord  occasion  to  refer  to  his  washing  of  the  disciples' 
feet  at  the  commencement  of  the  meal ;  a  reference  which 
St  John  (v.  12-17)  records,  as  it  were,  in  one  breath 
with  the  fact  itself  of  the  foot-washing.  But  St  Luke 
further  follows  this  reprimand  with  vrhat  serves  at  the 
same  time  to  cheer  and  encourage  the  Apostles  (v.  28~ 
30) :  Ye  are  they  luho  have  continued  luith  me  in  my 
temptations :  and  I  appoint  unto  you  a  hingdom,  &c. 

VIL  At  the  table  of  the  last  supper  Jesus  not  only 


356  THE  FOUR  WITNESSES. 

predicts  the  treachery  of  the  avaricious  Judas,  buC  also  the 
denial  of  him  by  the  loyal  St  Peter.  St  Matthew,  and 
along  with  him  St  Mark,  have  anew  placed  this  part  out 
of  the  historical  order,  to  which  it  is  forthwith  restored,  as 
before,  by  St  Luke  and  St  John.  This  transposition  iu 
the  first  two  Gospels  naturally  arises  from  the  connexion 
of  ideas  which  St  Matthew  involuntarily  causes  to  proceed 
onwards  from  the  cup  of  the  Israelitic  thanksgivings  (v. 
29),  to  the  no  less  Israelitic  singing  of  a  hymn  at  the 
close  of  the  Paschal  supper  (v.  30).  He  then,  as  it  were, 
retraces  his  steps,  agreeably  with  the  greater  latitude  he 
takes  in  his  narrative,  and  goes  back  to  an  important 
detail — the  prediction  of  the  denial  (v.  31-35).  St 
JMark,  who  here,  as  elsewhere,  is  at  no  pains  to  re-esta- 
blish the  historical  order,  follows  his  predecessor  on  this 
occasion  almost  step  for  step.  Only  he  enriches  his 
statement  with  the  striking  detail  (v.  30),  that  the  cock 
shall  crow  twice.^  And  by  the  energetic  expression  he 
employs:  tJie  more  vehemently,  he  puts  in  strong  relief  the 
infatuation  of  St  Peter,  from  whose  mouth  he  must  have 
had  this  detail,  at  that  critical  moment  of  his  life.  The 
detail  that  follows  alike  in  St  Matthew  (v.  35),  and  in  St 
Mark  (v.  31),  is  further  remarkable  here  :  Liketvise  also 
said  all  the  disciples. 

St  Luke  (v.  31-39)  records  the  prediction  at  its  tnie 
historical  place,  that  is  to  say,  before  the  departure  to  the 
mount  of  Ohves  ;  and,  consequently,  while  they  were  still 
at  the  Paschal  supper.  But  he  also  gives  the  prediction 
itself  with  details,  in  Avhich  Jesus  especially  reveals  him- 
self in  his  love,  in  his  faithfulness,  in  his  intercession 
(v.  31,  32):  First,  we  have  the  words:  Simon,  Simony 
reiterated  ;  and  in  this  the  seriousness  of  the  warning  is 

'  Compare  afterwards,  ]\[ark  xiv.  08-72; 


THE  NARRATIVES  OF  OUR  LORD'S  TASSION,  357 

mingled  with  the  blessed  assurance  of  the  never-failing 
loA'e  of  God.i  After  this  we  have  the  declaration  of 
Jesus :  /  have  prayed  for  thee  that  thy  faith  fail  not ; 
thus,  we  perceive,  the  ardent  Peter  still  believed,  and 
his  fall  was  the  result  of  w^eakness,  not  of  unbelief  in  the 
sense  of  falling  from  the  faith ;  finally,  w^e  have  the 
exhortation:  Therefore,  when  thou  art  converted  (pro- 
perly, shalt  have  returned — Gr.  hn<Trpi^a<; — from  thy  fall) 
strengthen  thy  hrethren. 

VIII.  Immediately  after  this,  St  Luke,  and  he  alone, 
further  gives  us  the  Lord's  powerful  exhortation  to  enter 
on  the  spiritiftil  conflict  with  the  abnegation  of  all  things 
(v.  35,  36) — the  reminiscence  of  the  prophecy  of  Isaiah  : 
He  was  numbered  luith  the  transgressors — and,  in  general, 
of  the  prophecies  of  the  New  Testament  concerning  the 
Christ  (v.  37) ;  finally  (v.  38),  the  misconception  formed  by 
the  disciples  of  our  Lord's  object,  when  he  exhorted  them 
to  buy  a  sword.  This  last  particular  explains  to  us  how 
it  happened  that  shortly  thereafter  St  Peter  could  attack 
with  a  sword  the  servant  of  the  high  priest  in  the 
garden.     (Luke  xxii.  49,  50.) 

IX.  Finally,  there  follows  upon  this  in  the  three  syn- 
optical Evangelists,  the  departure  from  the  Paschal  feast 
to  the  mount  of  Olives,  after  what  St  Matthew  (v.  30) 
and  St  Mark  (v.  20)  had  previously  mentioned  of  the 
singing  of  the  Hallel,  or  hymn  composed  of  several  psalms, 
and  still  practised  to  this  day  among  the  Jews. 

St  John  dwells  longer  on  the  narrative  of  the  Paschal 
supper.     In  accordance  wuth  the  character  of  his  whole 

'  Tlie  repetition  of  tlie  name  in  the  Lord's  address  always  indicates  a  peculiar 
love  to  the  person  addressed,  whether  in  the  Old  or  in  the  New  Testament : 
Abraham,  Ahr ahum! (CiCn.  xxii.  11);  Moses,  iJ/ose.s\' (Exodus  iii.  i)\  Samuel, 
Samuel!  (1  Samuel  iii.  10);  Martha,  Martha!  (Luke  x.  41);  Saul,  Sanl! 
(Acts  of  the  Apostles,  ix.  4). 


35S  THE  FOUR  WITNESSES. 

Gospel,  here  again  lie  gives  us  in  great  fulness  the  dis- 
courses held  by  the  Lord  with  his  disciples.  Much  of 
importance  that  was  spoken  by  these  we  find  recorded 
here ;  such  as  what  was  said  by  Thomas,  by  Philip,  and 
by  Judas  not  Iscariot  (chap,  xiv.)  With  a  single  word 
(xiv.  31)  he  shews  us  the  Saviour  rising  from  the  table; 
and  gives  us  thereafter  (xv.  xvi.)  the  discourses  held  on 
the  way  to  the  mount  of  Olives.  Finally,  at  the  close 
of  these  discourses  we  find  the  prayer  addressed  by  Jesus 
to  his  Father  (xvii.),  to  which  we  shall  shortly  return. 
The  connexion  (xviii.  1)  seems  to  indicate  that  that 
prayer  was  uttered  during  some  moments  of  repose  befo?'e 
crossing  the  hrooh  Cedron.  The  passing  of  that  brook  is, 
in  some  sort,  the  decisive  point  at  ivliich  our  Lord's  pas- 
sion commences. 

Thus,  then,  while  we  distinguish  instead  of  confounding 
the  diff'erent  lines  followed  by  the  four  Evangelists,  and 
their  diff'erent  objects,  the  succession  of  words  and  of 
actions  at  the  last  Paschal  supper  of  the  Lord  becomes 
clear  to  us  :  1.  The  moment  of  sitting  down  at  the  table 
(noted  by  the  four  Evangelists) ;  2.  The  opening  with  the 
blessing  of  the  cup  (by  St  Luke  alone) ;  3,  The  washing  of 
the  feet  of  the  Apostles  (by  St  John  alone) ;  4.  The  break- 
ing of  the  bread  and  the  blessing  of  the  cup,  or  that  act 
of  the  Saviour's  Divine  authority  which  transferred  the 
feast  of  the  Jewish  Passover  for  all  the  ages  that  were 
to  come,  into  the  Holy  Supper  of  the  New  Testament  (by 
all  the  synoptical  Evangelists)  ;  5.  The  prediction  of 
treachery,  the  agitation  of,  the  questioning  by,  the  dis- 
ciples, with  our  Lord's  replies  which  were  the  consequence 
thereof  (by  the  four  Evangelists) ;  G.  The  dispute  among 
the  Apostles  about  precedency,  and  the  appeal  made  by 
Jesus  to  the  example  that  he  himself  had  given  in  the 


THE  NARRATIVES  OF  OUR  LORD  S  PASSION. 


359 


washing  of  their  feet  (by  St  Luke  alone);  7.  The  dis- 
courses that  followed  between  Jesus  and  the  twelve  (by 
St  John);  8.  The  prediction  of  the  denial  of  Jesus  by 
St  Peter  (by  all  the  Evangelists) ;  9.  The  announcement 
of  the  approaching  spiritual  conflict,  and  the  accomplish- 
ment of  the  prophecies  (by  St  Luke);  10.  The  singing 
of  the  hymn  (by  St  Matthew  and  St  Mark);  11.  The 
discourse  by  the  way;  together  with,  12.  The  Lord's 
intercessory  prayer  (by  St  John);  13.  The  passing  over 
of  the  brook  Cedron  (also  by  St  John). 


THE  AGONY  IN  GETHSEMANE. 


Matth.  xxvi.  36-46. 

Then  comcth  Jesus  -VN'itli  them 
unto  a  place  called  Gethsemane, 
and  saith  unto  the  disciples,  Sit  ye 
here,  "uiiile  I  go  and  pray  yon- 
der. 37.  And  he  took  with  him 
Peter  and  the  two  sons  of  Zebedee, 
and  began  to  be  sorrowful  and 
very  heavy.  38.  Then  saith  he 
unto  them,  My  soul  is  exceeding 
sorrowful,  even  unto  death :  tarry 
ye  here,  and  watch  with  me. 

39.  And  he  went  a  little  farther, 
and  fell  on  his  face,  and  prayed,  say- 
ing, 0  my  Father,  if  it  be  possible, 
let  this  cup  pass  from  me:  neverthe- 
less not  as  I  will,  but  as  thou  wilt. 
40.  And  he  cometh  nnto  the  dis- 
ciples, and  findeth  them  asleep,  and 
saith  nnto  Peter,  What !  could  yc 
not  watch  with  me  one  hour?  41. 
Watch  and  pray,  that  ye  enter  not 
into  temptation  :  the  spirit  indeed 
is  willing,  but  the  flesh  is  weak. 
42.  He  Avent  away  again  the  second 
time,  and  prayed,  saying,  0  my 
Father,  if  this  cup  may  not  pass 
away  froni  me,  except  I  drink  it, 
thy  will  be  done.  43.  And  he 
came  and  found  them  asleep  again : 


Mark  xiv.  32-42. 
And  they  came  to  a  place  which 
was  named  Gethsemane :  and  he 
saith  to  his  disciples,  Sit  ye  here, 
while  I  shall  pray.  33.  And  he 
taketh  with  him  Peter,  and  James, 
and  John,  and  began  to  be  sore 
amazed,  and  to  be  very  heavy ; 
34.  And  saith  nnto  them,  My  soul 
is  exceeding  sorrowful  nnto  death  : 
tarry  yc  here,  and  watch. 

35.  And  he  Avent  for\vard  a  lit- 
tle, and  fell  on  the  gronnd,  and 
prayed  that,  if  it  were  possible,  the 
hour  might  pass  from  him.  36. 
And  he  said,  Abba,  Father,  all 
things  are  possible  nnto  thee  ;  take 
away  this  cnp  from  mc :  neverthe- 
less not  what  I  Avill,  but  what  thou 
wilt.  37.  And  he  cometh,  and 
findeth  them  sleeping,  and  saith 
unto  Peter,  Simon,  slecpest  thou? 
couldcst  not  thou  Avatch  one  hour  ? 

38.  Watch  ye  and  pray,  lest  ye 
enter  into  temptation :  the  spirit 
truly  is  ready,  but  the  flesh  is  Aveak. 

39.  And  again  he  Avent  aAvay,  and 
prayed,  and  spake  the  same  Avords. 

40.  And  when  he  reUmied,  he  found 


360 


THE  FOUR  WITNESSES. 


foi"  their  eyes  vcre  licavy.  11. 
And  he  left  them,  and  Avent  away 
again,  and  prayed  the  third  time, 
saying  the  same  words. 

45.  Tlien  comelh  lie  to  his  disci- 
])les,  and  saitli  unto  them,  Sleep  on 
now,  and  take  your  rest :  beliold, 
the  hour  is  at  hand,  and  the  Son 
of  man  is  betrayed  into  the  hands 
of  sinners.  46.  Rise,  let  us  be 
jfoing :  behold,  he  is  at  hand  that 
doth  betray  me. 

LuKK  xxii.  40-45. 

And  when  he  was  at  the  place, 
he  said  unto  them,  Pray  that  yc 
enter  not  into  temptation.  41. 
And  he  was  withdra^vn  from  them 
about  a  stone's  cast,  and  kneeled 
down,  and  prayed,  42.  Saying, 
Father,  if  thou  be  willing,  remove 
this  cup  from  me :  nevertheless, 
not  my  Avill,  but  thine,  be  done. 
43.  And  there  appeared  an  angel 
imto  him  from  heaven,  strengthen- 
ing  him.     44.    And  being  in  an 

agony    (Gr.     yev6fi(pos    iv    ayuviq), 

he  prayed  more  earnestly  (Gr. 
fKTevea-Tfpop):  and  his  sweat  Avas  as 
it  were  great  drops  of  blood  falling 
down  to  the  ground.  45.  And 
when  he  rose  up  from  prayer,  and 
Avas  come  to  his  disciples,  he  found 
them  sleeping  for  sorroAv,  46. 
And  said  unto  them.  Why  sleep 
ye?  rise  and  pray,  lest  ye  enter 
into  temptation. 


them  asleep  again  ;  (for  their  eyes 
Avere  heavy ;)  neitlier  Avist  they 
Avliat  to  answer  him. 

41.  And  he  cometh  the  third 
time,  and  saith  unto  them.  Sleep 
on  noAv,  and  take  j^our  rest :  it  is 
enough,  the  hour  is  come  ;  behold, 
the  Son  of  man  is  betrayed  into 
the  hands  of  sinners.  42.  Rise  up, 
let  us  go ;  lo,  he  that  betrayeth  me 
is  at  hand. 

John  xviii.  1-2. 

When  Jesus  had  spoken  these 
Avords,  he  Avent  forth  Avith  his  dis- 
ciples over  the  brook  Cedron,  Avhcre 
Avas  a  garden,  into  Avhich  he  entered, 
and  his  disciples. 


2.  And  Judas  also,  Avhich  be- 
trayed him,  knew  the  place ;  for 
Jesus  oft-times  resorted  thither 
Avith  his  disciples. 


Tlie  sj'iioptical  Gospels  alone  record  the  anguish  of 
soul  endured  bj  our  Lord  in  Gethsemane.  St  Matthew 
(v.  36)  and  St  Mark  (v.  32)  agree,  with  the  exception  of 
a  slight  modification  in  the  stvle.     St  Luke  is  here  in 


THE  NARRATIVES  OP  OUR  LORD's  PASSION.  361 

general  more  coiicijse  ;  at  the  very  commenceineut  (v.  40) 
he  gives  a  succinct  summary  of  the  words  of  his  two  pre- 
decessors. It  is  remarkable,  liowever,  that  he  makes 
mention,  not  so  much  of  the  Saviour's  expressed  intention 
of  engaging  in  secret  prayer,  as,  on  the  other  hand,  of 
that  exhortation  to  the  disciples  wliich  liis  j^redecessors 
have  not  I'ecorded  until  further  on  in  the  course  of  the 
narrative  (Alatth.  v.  41  ;  Mark  v.  32) :  Pray  that  ye  enter 
iwt  into  temj^tation. 

St  Luke,  moreover,  describes  the  anguish  of  the 
Saviour's  soul  at  a  later  point  of  time  (v.  44).  St 
Matthew  and  St  Mark  do  it  -  immediately  (Matth.  37, 
38  ;  Mark  33,  34),  almost  in  the  same  terms;  those  of 
the  latter  again,  according  to  custom,  being  more  for^ 
cible  ;  instead  of,  to  he  saddened  {XuTreia-dai),  as  in  his 
predecessor,  he  has  it,  to  be  sore  amazed,  properly,  seized 

with  terror  (eKOa/M/SetaOac). 

Each  of  the  three  Evangelists  expresses,  after  his  own 
manner,  how  Jesus  prostrated  himself  in  prayer ;  St 
Matthew  has,  according  to  oriental  usage  (v.  35),  Fell  on 
HIS  FACE  and  prayed:  St  Mark  (v.  35),  Fell  on  the  (/round; 
St  Lxike  has  simply.  Knelt  down.  But  he  alone,  with  the 
exactness  of  an  historian,  makes  mention  of  the  Lord's 
being  quite  alone  during  his  prayer,  and  the  distance  (a 
stone's  cast)  at  which  he  departed  from  his  disciples  for 
that  purpose. 

In  relating  our  Lord's  thrice-repeated  prayer,  St 
Matthew,  and  after  him  St  Mark,  enter  most  into  detail. 
In  accordance  with  a  peculiarity  which  we  have  already 
remarked  in  the  latter,^  previous  to  giving  the  very  words 
of  the  prayer  (v.  36),  he  gives  the  gist  of  its  purport,  (v. 
35) :  He  prayed  that  if  it  'were  p>ossible  the  hour  migld 

'  See  page  101. 


362  THE  FOUR  WITNESSES. 

pass  from  Mm.  And  he  said,  &c.  In  the  prayer  itself 
lie  puts  first  the  Aramsean  A  bha}  of  which  the  exclama- 
tion, Father!  is  the  translation  i^A^jBa  6  Trarrip).  In  St 
Matthew  (v.  39),  the  prayer  is  given  more  in  the  form  of 
a  wish,  That  this  cup  pass  from  me  {irapekOirw) ;  in  St 
Mark  (v,  36)  and  St  Luke  (v.  42)  we  find  it  in  the  form  of 
a  direct  address  to  the  Father,  Take  aiuay  this  cup  from 
me ;  if  thou  be  luilling,  remove  the  cup  from  me.  The 
exhortation  to  watchfulness  is  addressed  to  all  the  dis- 
ciples in  all  the  three  synoptical  Evangelists,  but  in  St 
Matthew  (v.  40)  more  particularly  to  St  Peter, — in  St 
Mark  (v.  37),  with  the  introduction,  too,  of  his  name  in 
that  familiar  and  tender  address  of  our  Lord  :  Simon, 
steepest  thouf  Couldest  thou  not  luatch  with  me  one 
hour  ? 

To  the  sleep  of  the  disciples,  as  mentioned  by  St 
Matthew,  St  Mark  again  adds  a  touching  detail :  Neither 
wist  they  luhat  to  ansiver  him.  St  Luke,  the  physician, 
explains  this  sleep  more  fully  (v.  45) :  He  found  them 
sleeping  for  sorrow.^ 

But  the  Evangelist,  who  imites  the  historian  and  phy- 
sician in  his  person,  interests  us  most  of  all  where  he 
touches  on  two  most  striking  and  significant  circumstances 
in  the  agony  of  Jesus  on  this  occasion  (v.  43),  tlie  angel 
that  appeared  to  Idm  luhen  ivrestling  in  prayer,  and 
strengthened  him,  and  that  increase  of  strength  only  in- 
ducing a  more  violent  agony,  so  that  his  sweat  was  as  it 
ivere  great  drops  of  blood. 

In  the  words  of  Jesus  to  the  disciples  after  this  inter- 
nal preparatory  struggle  was  over,  Sleep  on  noiu  and  take 
your  rest :  behold,  the  hour  is  at  hand  (Matth.  v.  45), 
the  addition  of  the  simple  it  is  enough  (Gr.  direx^i,)  in  St 
•  See  page  89.  *  See  page  147. 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  363 

Mark  (v.  41)  has  a  peculiar  force  in  it;  as  also  the  mere 
transposition  of  the  \vords  of  St  Matthew  (v.  46),  He  is 
at  hand  that  doth  betray  me,  in  Mark  (v.  42)  He  that 
hetrayeth  me  is  at  hand} 

Let  now  us  proceed  to  St  John.  He  has  given  us  only 
the  moment  of  our  Lord's  entrance  into  Gethsemane 
(v.  1);  anon  (v.  2)  he  explains  how  Judas  knew  with  so 
much  certainty  the  place  where  the  Master  could  be 
seized.  But  of  the  agony  of  our  Lord's  soul  he  says 
not  a  word.  He  must  have  supposed  the  details  on 
that  point  sufficiently  known  by  means  of  his  three  pre- 
decessors. Afterwards,  however,  we  have  evidently  a  re- 
miniscence of  their  narrative  in  his  Gospel  (xviii.  11), 
where  the  Saviour  says.  The  cup  which  my  Father  hath 
given  me,  shall  I  not  drink  it  ? 

One  word  more,  retrospectively,  on  the  intercessory 
prayer,  as  given  in  the  seventeenth  chapter  of  St  John. 
How  are  we  to  account  for  the  fact  that  there  (that 
is,  before  the  passing  of  the  brook  Cedron)  the  Saviour's 
offering  up  of  himself  as  a  sacrifice,  is  represented  not 
only  as  a  settled  purpose,  but  even  as  to  be  viewed  as  a 
fully  accomplished  act,  while  in  the  synoptical  Evange- 
lists, the  Saviour  wrestles  even  to  blood  in  praying  that 
the  cup  of  suffering  might  be  taken  from  him  ?  It  is  to 
be  referred  to  one  of  St  John's  peculiarities — a  peculiarity 
which  he  has  in  common  with  the  prophets  of  the  Old 
Testament — that  of  speaking  of  the  future,  as  it  has  been 
predetermined  in  the  counsel  of  God  and  in  the  Scriptm-e, 
as  something  that  has  already  happened.  Such,  precisely, 
is  the  spirit  and  the  meaning  of  the  prayer  which  we  find 
recorded  and  paraphi'ased  by  him,  as  offered  up  at  the 

'  See  page  99. 


364  THE  FOUR  WITNESSES. 

pause  that  took  place  before  passing  the  brook  Ccdron. 
In  that  prayer  Jesus  looks  upon  himself  as  having  already 
accomplished  all  things,  because  from  a  divine  certainty 
he  knew  that  he  ivas  about  to  accomplish  all  things. 
Hence  those  expressions  :  And  noiv  I  am  no  more  in  the 
world  (xviii.  11); — While  I  was  luith  them  in  the  'world 
(v.  12); — I  HAVE  foiished  the  ivorh  which  thou  gavest  me 
to  do  (v.  4).  Is  it  not  as  if  here  we  were  listening  already 
to  the  great  High  Priest  of  our  profession,  in  his  abiding 
character  of  intercessor  for  his  people  in  heaven,  after  the 
accomplishment  of  his  sacrifice  on  earth "?  Well,  then,  there 
is  nowise  any  contradiction  between  this  sublime  point  of 
view  peculiar  to  the  last  apostolic  and  prophetical  Evan- 
gelist, from  which  he  shews  us  the  Lord  before  his  passion 
as  already  triumphing  in  the  spirit,  in  virtue  of  his  perfect 
knowledge  of  the  future,  and  what  the  synoptic  Gospels 
describe  to  us  of  the  agony  in  Gethsemane.  In  the  in- 
tercessory prayer  recorded  by  St  John,  we  have  the  Lord 
placed  before  us  in  his  divine  omniscience  ;  in  the  synop- 
tical Gospels  we  see  his  holy  humanity  displaying  a  legi- 
timate aversion  to  death  as  the  wages  of  sin  which  he  had 
not  committed, — an  aversion  which  soon  gives  place  to 
the  most  perfect  submission,  on  the  part  of  the  Lamb 
without  spot  and  blemish,  to  the  will  of  the  Father  and 
his  own  predetermined  counsel  to  accept  the  expiatory 
passion. 

THE  APPREHENSION  OF  JESUS. 

Matth.  xxvi.  47-50.  Mark  xiv.  43. 

And   while   he   yet   spake,    lo,        And  immediately,  while  he  yet 

Judas,  one  of  the  twelve,   came,  spake,  cometh  Judas,  one  of  the 

and  Avith   him  a   great  multitude  twelve,  and  with  him  a  gi'eat  ninl- 

with  swords  and  staves,  from  the  titude,  with    swords   and   staves, 

chief  priests    and   elders    of    the  from   the    chief   priests,  and    tho 

people.  scribes,  and  tho  elders. 

48.  Now  he  that  betrayed  liim        44.  And  he  that  betrayed  him 


THE  NAKRATIVES  OF  OUR  LORD  S  PASSION. 


365 


gave  them  a  sign  ((rrffu'iov),  saying, 
Whomsoever  I  shall  kiss,  that  same 
is  he ;  Iiold  him  fast. 


49.  And  fortlnvith  he  came  to 
Jesus,  and  said.  Hail,  Master 
(Kabbi) ;  and  kissed  him. 

50.  And  Jesus  said  unto  him. 
Friend,  -wherefore  art  thou  come? 
Then  came  they,  and  laid  hands 
on  Jesus,  and  took  him. 

51.  And,  behold,  one  of  them 
that  were  with  Jesus  stretched  out 
his  hand,  and  drew  his  sword,  and 
struck  a  senant  of  the  high  priest, 
and  smote  off  his  car. 

52.  Then  said  Jesus  unto  him, 
Put  up  again  thy  sword  into  his 
place :  for  all  they  that  take  the 
sword  shall  perish  with  the  sword. 

53.  Thinkest  thou  that  I  cannot 
now  pray  to  my  Father,  and  he 
shall  presently  give  me  more  than 
twelve  legions  of  angels?  54. 
But  hoAV  then  shall  the  scriptures 
be  fulfilled,  that  thus  it  must  be  ? 

55.  In  that  same  hour  said  Jesus 
to  the  multitudes,  Arc  ye  come 
out,  as  against  a  thief,  with  swords 
and  staves  for  to  take  me?  I  sat 
daily  with  you  teaching  in  the  tem- 
ple, and  ye  laid  no  hold  on  me. 
56.  But  all  this  was  done,  that  the 
scriptures  of  the  prophets  might  be 
fulfilled.  Then  all  the  disciples 
forsook  him,  and  fled. 


had  given  them  a  token  (cruaoTj/xor'), 
saying,  "Whomsoever  I  shall  kiss, 
that  same  is  he  ;  take  him,  and  lead 
him  away  safely  (d(r(f)a\S>s,  'vvcll 
secured). 

45.  And  as  soon  as  he  was  come, 
he  goeth  straightway  to  him,  and 
saith.  Master,  Master  (Rabbi, Rabbi); 
and  kissed  him. 


46.  And  they  Laid  their  hands 
on  him,  and  took  him. 

47.  And  one  of  them  that  stood 
by  drew  a  sword,  and  smote  a  ser- 
vant of  the  high  priest,  and  cut  oft' 
his  ear. 


Like  xxii.  47-52. 
And  while  he  yet  spake,  behold 
a  nniltitudcj  and  he  that  was  called 


48.  And  Jesus  answered  and 
said  unto  them.  Are  ye  come  out, 
as  against  a  thief,  with  swords  and 
with  staves  to  take  me  ?  49.1 
was  daily  Avith  you  in  the  temple 
teaching,  and  ye  took  me  not :  but 
the  scriptures  must  be  fulfilled. 
50.  And  they  all  forsook  him,  and 
fled. 

51.  And  there  followed  him  a 
certain  young  man,  having  a  linen 
cloth  cast  about  his  naked  body ; 
and  the  young  men  laid  hold  on 
him :  52.  And  he  left  the  linen 
cloth,  and  fled  from  them  naked. 

John  xviii.  3-12. 
Judas,  then,  having  received  a 
band  of  men  and  ofliccrs  from  the 


366* 


THE  FOUR  WITNESSES. 


Judas,  one  of  the  twelve,  Avent 
before  them,  and  drew  near  unto 
Jesus  to  kiss  him. 

48.  But  Jesus  said  unto  him, 
Judas,  betraycst  thou  the  Son  of 
man  with  a  kiss  ? 


49.  When  they  which  were  about 
him  saw  what  would  follow,  they 
said  unto  him.  Lord,  shall  we  smite 
■with  the  sword?  50.  And  one  of 
them  smote  a  sen'ant  of  the  liigh 
priest,  and  cut  off  his  right  ear. 

51.  And  Jesus  answered  and 
said.  Suffer  ye  thus  far.  And  he 
touched  his  ear,  and  healed  him, 


52.  Then  Jesus  said  unto  the 
chief  priests,  and  captains  of  the 
temple,  and  the  elders,  which  were 
come  to  him.  Be  ye  come  out,  Jis 
against  a  thief,  with  swords  and 
staves  ?  53.  •  "When  I  was  daily 
with  you  in  the  temple,  ye  stretched 
fortli  no  hands  against  me :  but 
this  is  your  hour,  and  the  power  of 
darkness. 


cliief  priests  and  Pharisees,  cometh 
thither  with  lanterns  and  torches 
and  weapons. 


4.  Jesus  therefore,  knowing  all 
things  that  shoiild  come  upon  hira, 
went  forth,  and  said  unto  them, 
Whom  seek  ye  ?  6.  They  answered 
liim,  Jesus  of  Nazareth.  Jesus 
saith  unto  them,  I  am  he.  And 
Judas  also,  which  betrayed  him, 
stood  with  them.  6.  As  soon 
then  as  he  had  said  unto  them, 
I  am  he,  they  went  backward,  and 
fell  to  the  ground.  7.  Then  asked 
he  them  again.  Whom  seek  ye? 
And  they  said,  Jesus  of  Nazareth. 
8.  Jesus  answered,  I  have  told  you 
that  I  am  he :  If  tlierefore  ye  seek 
me,  let  these  go  their  waj' :  9. 
That  the  saying  might  be  fulfilled, 
which  he  spake,  Of  them  which 
thou  gavest  me  have  I  lost  none. 

10.  Then  Simon  Peter  having  a 
sword,  drew  it,  and  smote  tlie 
high  priest's  servant,  and  cut  off 
his  right  car.  The  servant's  name 
was  Malchus. 

11.  Then  said  Jesus  unto  Peter, 
Put  up  thy  sword  into  the  sheath  : 
The  cup  which  my  Father  hath 
given  me,  shall  I  not  drink  it? 

12.  Then  the  band  and  the  cap- 
tain, and  officers  of  tlie  Jews,  took 
Jesus,  and  bound  hira* 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  3G7 

Tliroiigliout  the  whole  of  this  narrative,  St  Matthew 
again  lays  the  foundation  on  which  the  Evangelists  that 
follow  proceed  to  build.  It  is  he  alone  who  commences 
here  (v.  47)  with  that  lo !  so  natural  to  an  eyewitness, 
and  of  such  frequent  rccui'rence  in  the  narratives  of  the 
Bible.  In  like  manner,  he  alone  records  those  words 
which  might  so  well  have  caused  Judas  to  pause  in  his 
horrid  purpose  :  Friend,  luherefore  art  thou  comef 
(p.  50)  ;  but  evidently  without  observing  the  order  of  the 
succession  of  facts,  since  they  were  certainly  uttered  not 
after  the  traitor's  kiss,  but  upon  his  approach.  St  Luke, 
on  the  other  hand,  has  preserved  for  us  (v.  48)  those  still 
more  severe  words  pronounced  by  Jesus  after  the  kiss : 
Judas,  hetraijest  thou  the  Son  of  Man  luith  a  lass?  It  is 
St  Matthew  alone  who  has  recorded,  or  transferred  to 
this  particular  moment,  the  words  which  we  read  here, 
enth-ely  in  the  spirit  of  the  Old  Testament  and  of  the 
Sermon  on  the  Mount  (v.  52),  For  all  they  that  take  the 
sword  shall 2>erish  with  the  sword. — The  tiuelve  legions  of 
angels,  in  the  same  EvangeHst  (v.  53),  evidently  bear 
anew  the  Israelitic  character. — The  fulfiUing  of  the  Scrip- 
tures is  introduced  with  a  sort  of  prolixity  here  (v.  54),  and 
afterwards  (v.  bQ),  seeing  that  we  find  it  but  once  in  St 
Mark  (v.  49),  while  St  Luke  and  St  John  omit  the  direct 
mention  of  it.  Here,  anew,  we  find  in  St  Mark  his 
characteristic  additions  and  accentuations.  Among  the 
enemies  of  Jesus  he  expressly  names  the  Scribes.  We 
not  only  recognise  the  language  of  the  soldier  in  the  use 
of  the  word,  watchtvord  {aixrarnxov),  instead  of  the  more 
ordinary  word,  sign  (ar)fiecov)i  employed  by  St  Matthew;^ 
but  also  in  his  peripln-asis  of  the  traitor's  perfidious  ex- 
pression :  Take  him  and  lead  him  away  safely.  There 
is  a  terrible  tnith  afterwards  in  that  repetition  of  the  word 

>  Page  112. 


368  THE  FOUR  WITNESSES. 

Master,  witli  "vvhicli  Judas  addresses  our  Lord  (v.  45)  : 
Rabbi,  Rabbi !  Here,  again,  St  ]\Iark  has  his  well-kuowii 
and  characteristic  straightimii  (evOecos).  But  lie  very 
particularly  distinguishes  himself  at  this  point  (v.  51,  52), 
by  the  introduction  of  that  striking  incident  of  the  young 
man  who  "with  difficulty  escaped  from  the  hands  of  the 
soldiers.  Various  conjectures  liaA'e  been  started  who  this 
young  man  was,  and  about  the  cause  of  his  being  there. 
That  he  was  one  of  the  disciples  has,  at  all  events,  more 
probability  than  that  the  person  whom  St  Mark  meant  to 
designate  was  himself.  The  question  further  does  not 
come  Avithin  our  plan  at  this  place.  But  here,  again,  St 
Mark's  characteristic  peculiarity  lies  in  the  graphic  power 
with  which  he  places  the  whole  scene  before  us,  and  the 
striking  idea  which  that  scene  suggests  to  us  of  the  con- 
dition to  which  the  friends  of  Jesus  were  reduced  at  that 
moment.  There  is  something  particularly  striking  in  that 
flight  of  the  young  man  in  a  state  of  nakedness.  Here, 
really,  the  disciple  of  the  Lord  escaped  scarcely  (that  is, 
with  difficulty),  as  St  Peter  elsewhere  expresses  it,  where 
he  speaks  of  the  salvation  of  the  righteous  (1  Peter  iv. 

18). 

Again,  we  find  in  St  Luke  what  is  evidently  the  his- 
torical sequence  of  events.  The  seizure  of  Jesus,  men- 
tioned by  the  first  two  Evangelists  before  the  wounding  of 
the  servant,  occm-s  (as  was  to  be  expected  from  the  nature 
of  the  thing)  after  that  incident  in  St  Luke's  narrative 
(v.  54).  He  alone  has  recorded  the  question  put  by  the 
disciple  (v.  54),  Lord,  shall  vje  smite  with  the  sword  f 
whereupon  (quite  according  to  the  nature  of  human  pas- 
sion), he  proceeds  to  strike  without  waiting  for  the  reply. 
Then  it  is  St  Luke  who  is  the  first  to  intimate  that  it  was 
the  right  ear  that  was  cut  off*  by  the  inconsiderate  dis- 
ciple (v.  50).     Finally,  that  exclamation,  but  this  is  yoitr 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  369 

hour  and  the  potver  of  darkness  wc  find  only  in  St  Luke, 
in  connexion,  avo  believe,  with  the  liistorj  of  the  tempta- 
tion of  our  Lord  in  the  wilderness,  where  it  closes  with 
the  remark  (iv.  13),  that  the  devil  departed  from  Jesus  for 
a  season.     Now,  in  Gethsemanc  it  was  again  his  hour. 

St  John  again  carries  us  further  back,  and  conducts 
us  into  details  of  yet  deeper  interest.  First  of  all,  the 
seizure  of  Jesus  is  preceded  in  his  Gospel  by  a  dread 
revelation  of  his  greatness  and  his  majesty  (v.  3-.0), 
which  puts  in  strong  relief  the  grand  fact,  that  the  self- 
sacrifice  of  the  Saviour  in  his  passion  was  not  only 
voluntary,  but  also  vicarious.  To  that  last  of  the  Gos- 
pels it  was  reserved  to  inform  us  how^  upon  Jesus  pro- 
nouncing these  simple  words,  /  am  he,  the  band  of  sol- 
diers that  came  to  seize  him  went  backward,  and  fell  to 
the  ground  ;  and  how  it  was  on  our  Lord's  pronouncing 
these  words  :  If  therefore  ye  seek  me,  let  these  go  their 
way,  that  he  sm-rendered  himself,  but  upon  a  condition, 
the  emblematic  meaning  of  which  is  elucidated  by  the 
Evangelist's  remark  (v.  9),  That  the  saying  might  be 
fulfilled  tuhich  he  spake:  Of  them  which  thou  gavest  me 
have  I  lost  none  (chap.  xvii.  12). 

With  respect  to  the  place  given  to  this  insertion  by  St 
John,  it  is  evident  that  what  he  mentions  (v.  4-9)  hap- 
pened immediately  after  the  kiss,  by  which  Judas  pointed 
out  his  Master  to  the  band.  St  John's  remark  (v.  5,  6)  : 
And  Judas  also,  which  betrayed  him,  stood  tuith  them, 
in  connexion  with  that  particular,  is  of  great  weight, 
seeing  that  it  shews  that  Judas  placed  himself  manifestly 
after  the  kiss  among  the  Saviour's  enemies,  thus  excluding 
himself  from  the  number  of  those  luho  had  been  given 
unto  Jesus,  that  he  might  lose  none  of  them  (chap, 
xvii.  12). 

2  a 


370  THE  FOUR  WITNESSES. 

Assuming,  as  he  ordinarily  does,  all  to  be  known 
that  is  recorded  by  the  synoptical  Evangelists  with  re- 
spect to  the  perfidious  kiss,  St  John  gives  us,  on  the  other 
hand,  the  details  which  we  have  indicated  concerning  the 
person  of  the  Saviour  himself,  and  afterwards  re-connects 
his  narrative  with  that  of  the  synoptical  Gospels' (v.  10). 
It  is  there  that  he  is  the  first  to  inform  us  of  the  name 
of  the  impatient  disciple  who  made  such  an  imprudent 
use  of  the  sword  : — it  was  none  other  than  Peter.  He 
at  the  same  time  reports  for  us,  with  that  minute  atten- 
tion to  names  which  we  have  already  remarked  in  St 
John,  that  the  servant  of  the  high  priest,  whose  car  was 
cut  off,  was  called  Malchus.  AVhereas,  in  fine,  the  synop- 
tical Evangelists  speak  of  Jesus  as  being  only  laid  hold  of 
and  taken  away,  St  John  alone  here  remarks  that  they 
also  hound  that  patient  Lamb  of  God.  To  this  particular 
he  afterwards  returns  in  a  remarkable  connexion  with 
other  important  details. 

JESUS  BEFORE  THE  HIGH  PRIEST  AND  THE  JEWISH  COUNCIL. 

Matth.  xxvi.  57-75.  Mark,  xiv.  53-72. 

And  tlicy  that  Imcl  laid  hold  on  And  they  led  Jesus  away  to  tlic 
Jesus  led  him  away  to  Caiaphas  high  jiriest :  and  with  him  were 
the  high  priest,  where  tiie  scribes  assembled  all  the  chief  priests,  and 
and  the  elders  Avere  assembled,  the  elders,  and  the  scribes.  5-4. 
58.  But  Peter  followed  him  afar  And  Peter  folloAved  him  afar  off, 
off  unto  the  high  priest's  palace,  even  into  the  palace  of  the  high 
and  went  in,  and  sat  with  the  ser-  priest :  and  he  sat  with  the  ser- 
vants, to  see  the  end.  vants,  and  Avarmed  himself  at  the 

fire. 

59.  Now  the  chief  priests,  and  55.  And  the  chief  priests  and 

ciders,  and  all  the  council,  sought  all  the  council  sought  for  witness 

false  witness  against  Jesus,  to  put  against  Jesus  to  put  him  to  death  ; 

him  to  death;  GO.  But  found  none  :  and  found  none:    56.    For  many 

yea,  though,  many  false  witnesses  bare  false  witness  against  him  ;  but 

came,  yet  found  they  none.     At  their  witness  agreed  not  togcthci'. 

the  last  came  two  false  witnesses,  57.  And  there  arose  certain,  and 

61.  And  said,  This  fellow  said,  I  bai'c  false  witness  against  him,  say- 
am  able  to  destroy  the  temple  of  ing,  58.  AVe  heard  him  sa^-,  I  will 
God,  and  to  build  it  in  three  days,  destroy  this  temple  that  is  made 

62.  And  the  high  priest  arose,  and  with  hands,  and  within  three  days 


THE  NAllEATIVES  OF  OUR  LOED  8  PASSIOX. 


371 


said  unto  liini,  Answcrest  thou  no- 
thing V  what  is  it  which  these  Avit- 
ness  against  tlicc  V  C3.  But  Jesus 
licld  his  peace.  And  the  liigli 
l)nest  answered  and  said  uuto  him, 
I  adjure  thee  by  tlie  living  God, 
that  thou  toll  us  a\  hethcr  thou  be 
the  Christ,  the  Son  of  God.  04. 
Jesus  saith  unto  him,  Thou  hast 
said  :  nevertheless  I  say  nnto  you, 
Hereafter  shall  ye  see  the  Son  of 
man  sitting  on  the  right  hand  of 
poAver,  and  coming  in  the  clouds 
of  heaven.  Go.  Then  the  high 
priest  rent  his  clothes  (luaria), 
saying,  He  hath  spoken  blasphemy ; 
what  further  need  have  we  of  wit- 
nesses ?  behold,  now  ye  have  heard 
his  blasphemy.  CO.  What  think 
ye?  They  answered  and  said.  He 
is  guilty  of  death.  G7.  Then  did 
they  spit  in  his  face,  and  bulfeted 
him  :  and  others  smote  him  with 
the  palms  of  their  hands.  68.  Say- 
ing, Prophesy  unto  us,  thou  Christ, 
AVho  is  he  that  smote  thee?  C9. 
Now  Peter  sat  without  in  the  pa- 
lace :  and  a  damsel  came  unto  him, 
saying.  Thou  also  wast  with  Jesus 
of  Galilee.  70.  But  lie  denied  be- 
fore them  all,  saying.  I  knoAv  not 
what  thou  saycst.  71.  And  when 
he  was  gone  out  into  the  porch, 
another  maid  saw  him,  and  said 
unto  them  that  were  there,  This 
fellow  was  also  with  Jesu.?  of  Na- 
zareth. 72.  And  again  he  denied 
with  an  oath,  I  do  not  know  the 
man.  73.  And  after  a  while  came 
unto  him  they  that  stood  by,  and 
said  to  Peter.  Surely  thou  also  art 
one  one  of  them ;  for  thy  speech 
bewrayeth  thee.  74.  Then  began 
he  to  curse  and  to  swear,  saying, 
I  know  not  the  man.  And  imme- 
diately the  cock  crew.  75.  And 
Peter  remembered  the  word  of  Je- 


I  Avill  build  another  made  without 
hands.  6'J.  But  neither  so  did 
their  witness  agree  together.  GO. 
iVnd  the  high  priest  stood  up  in 
the  midst,  and  asked  Jesus,  saying, 
Answerest  thou  nothing?  what  is 
it  which  these  Avitness  against 
thee?  Gl.  But  he  held  his  peace, 
and  answered  nothing.  Again 
tlic  high  priest  asked  him,  and 
said  unto  him.  Art  thou  the  Christ, 
the  Son  of  the  Blessed?  62. 
And  Jesus  said,  I  am  :  and  ye 
shall  see  the  Son  of  man  sitting 
on  the  right  hand  of  power,  and 
coming  in  (Gi'.  fxera)  the  clouds 
of  heaven.  63.  Then  the  high  priest 
rent  his  clothes  (x'Twi/ay),  and  saith. 
What  need  we  any  further  Avit- 
nesses  ?  G-i.  Ye  liaA-e  heard  the 
blasphemy  :  Avhat  think  yc  ?  And 
they  all  condemned  him  to  be  guilty 
of  death.  65.  And  some  began  to 
spit  on  him,  and  to  cover  his  face, 
and  to  buftet  him,  and  to  say  unto 
him.  Prophesy  :  and  the  servants 
(uTTj^peVai)  did  strike  him  Avith  the 
palms  of  their  hands.  66.  And  as 
Peter  Avas  beneath  in  the  palace, 
their  cometh  one  of  the  maids  of 
the  high  priest :  67.  And  Avhen  she 
saw  Peter  Avarniing  himself,  she 
looked  upon  him,  and  said.  And 
thou  also  Avast  Avith  Jesus  of  Naza- 
reth. 68.  But  he  denied,  saying, 
I  knoAv  not,  neither  understand  I 
Avhat  thou  sayest.  And  he  Avent 
out  into  the  porch  (Gr.  ivpoavXiov)  ; 
and  the  cock  crcAV.  69.  And  a 
maid  saAV  him  again,  and  began  to 
say  to  them  that  stood  by.  This  is 
one  of  them.  70.  And  he  denied 
it  again.  And  a  little  after,  they 
that  stood  by  said  again  to  Peter, 
Surely  thou  art  one  of  them  :  for 
thou  art  a  Galilean,  and  thy  speech 
ngrceth  thereto.    7 1 .  But  he  beeau 


372 


THE  FOUR  WITNESSES. 


sus,  which  said  uuto  liini,  Before 
the  cock  crow,  thou  shalt  deny  mc 
thrice.  And  lie  Aveut  out,  and 
wept  bitterly. 


Luke  xxii.  54-71. 
Tlien  took  tlicy  him,  and  led 
him,  and  brought  liim  into  tlic  high 
priest's  house.  And  Peter  followed 
afar  off.  55.  And  when  Ihcy  had 
kindled  a  fire  in  the  midst  of  the 
hall,  and  were  set  down  together, 
Peter  sat  down  among  them. 


56.  But  a  certain  maid  beheld 
him  as  he  sat  by  the  fire,  and  ear- 
nestly looked  upon  him,  and  said. 
This  man  was  also  with  him.  57. 
And  he  denied  him,  saying,  Wo- 
man, I  know  him  not.  58.  And, 
after  a  little  while,  another  saAv 
him,  and  said.  Thou  art  also  of 
them.  And  Peter  said,  Man,  I 
am  not.  59.  And  about  the 
space  of  one  hour  after,  another 
confidently  affirmed,  saying,  Of  a 
truth  this  fellow  also  was  with 
him  :   for  he  is   a  Galilean.     60. 


to  curse  and  to  swear,  saying,  I 
know  not  this  man  of  whom  ye 
speak.  72.  And  the  second  time 
the  cock  crew.  And  Peter  called 
to  mind  the  word  that  Jesus  said 
unto  him,  Before  the  cock  crow 
twice,  thou  shalt  deny  me  thrice. 
And  when  he  thought  thereon,*  he 
wept. 

Joiix  xviii.  13-27. 

And  led  him  a^vay  to  Annas 
first ;  (for  he  was  father  in-law  to 
Caiaphas,  which  was  the  high  priest 
that  same  year.)  14.  Now  Caia- 
phas Avas  he  which  gave  counsel  to 
the  Jews,  that  it  was  expedient 
that  one  man  should  die  for  the 
people.  15.  And  Simon  Peter  fol- 
lowed Jesus,  and  so  did  another 
disciple.  That  disciple  Avas  known 
unto  the  high  priest,  and  Avent  in 
Avith  Jesus  into  the  palace  of  the 
high  priest.  16.  But  Peter  stood 
at  the  door  AA'ithout.  Then  went 
out  that  other  disciple,  Avhich  A\as 
known  unto  the  high  priest,  and 
sjiake  unto  her  that  kept  the  door, 
and  brought  in  Peter. 

17.  Then  saith  the  damsel  that 
kept  the  door  unto  Peter,  Art  not 
thou  also  one  of  this  man's  disci- 
ples ?  He  saith,  I  am  not.  18.  And 
the  serA"ant3  and  officers  stood  there, 
AA'ho  had  made  a  fire  of  coals  ;  (for 
it  AA'as  cold :)  and  they  Avarmcd 
themsch-cs :  and  Peter  stood  Avith 
them,  and  AA'armed  himself.  19. 
The  high  priest  then  asked  Jesus  of 
his  disciples,  and  of  his  doctrine. 
20.  Jesus  ansAvcred  him,  I  spake 
openly  to  the  Avorld  ;  I  c\'cr  taught 
in  the  synagogue,  and  in  the  temple, 


'  Or,  haviiifjrctnrjied  to  himself;  Gr.  (wi^aXwv,  in  the  English  translation : 
tcheu  he  ihoin/ht  tlitveon ;  less  accurately  in  the  Dutch :  zich  van  daar  ma' 
kende.  'Eni^dWdv  (to  Avit,  top  vovv),  is  the  Latin  auiinum  adverlere.  Com- 
pare WrrsTi:ix  on  this  passage. 


THE  NARRATIVES  OF  OUR  LORD  S  PASSION. 


373 


And  Peter  said,  Man,  I  know  not 
Avliat  tliou  sajest.  And  ininie- 
diately,  ■while  lie  yet  spalie,  the 
cock  crew.  Gl.  And  the  Lord 
turned,  and  looked  upon  Peter : 
and  Peter  remembered  tlie  word  of 
the  Lord,  how  he  had  said  unto 
him.  Before  the  cock  crow,  thou 
Shalt  deny  me  thrice.  62.  And 
Peter  went  out,  and  wept  bitterl3\ 
63.  And  the  men  that  held  Jesus 
mocked  liim,  and  smote  him.  64. 
And  when  they  had  blindfolded 
him,  they  struck  him  on  the  face, 
and  asked  him,  saying.  Prophesy, 
who  is  it  that  smote  thee  ?  65.  And 
many  other  things  blasphemously 
spake  they  against  him.  G6.  And 
as  soon  as  it  was  day,  the  ciders 
of  the  people,  and  the  chief  priests, 
and  the  scribes,  came  together,  and 
led  him  into  their  council, 

67.  Saying,  Art  thou  the  Christ? 
tell  us.  And  he  said  unto  them.  If  I 
tell  you,  ye  will  not  believe :  68. 
And  if  I  also  ask  you,  ye  will  not 
answer  me,  nor  let  me  go.  69. 
Hereafter  shall  the  Son  of  man  sit 
on  the  right  hand  of  the  power  of 
God.  70.  Then  said  they  all,  Art 
thou  then  the  Son  of  God  ?  And  he 
said  unto  them,  Ye  say  that  I  am. 
7 1 .  And  they  said.  What  need  we  any 
further  witness  ?  for  wc  ourselves 
have  heard  of  his  own  mouth. 


^vhither  the  Jews  always  resort ; 
and  in  secret  have  I  said  nothing. 
2 1 .  Why  askest  thou  me  ?  ask 
them  which  heard  me,  what  I  have 
said  unto  them  :  behold,  they  know 
what  I  said.  22.  And  when  he 
had  thus  spoken,  one  of  the  otficers 
which  stood  by  struck  Jesus  with 
the  palm  of  his  hand,  saying,  An- 
swcrcst  thou  the  high  priest  so  ? 
23.  Jesus  answered  him.  If  I  have 
spoken  e^■iI,  bear  Avitness  of  the 
evil ;  but  if  well,  why  smitest  thou 
me?  24.  (Noio  Annas  had  sent 
him  bound  unto  Caiaphas  the  high 
priest.) 


25.  And  Simon  Peter  stood  and 
warmed  himself,  [compare  verse 
18.]  They  said  therefore  unto  him, 
Art  not  thou  also  one  of  his  disci- 
ples ?  He  denied  it,  and  said,  I  am 
not.  26.  One  of  the  servants  of 
the  high  priest  (being  his  kinsman 
whose  ear  Peter  cut  otf)  saith,  Did 
not  I  see  thee  in  the  garden  with 
him  ?  27.  Peter  then  denied  again  ; 
and  Immediately  the  cock  crew. 


Here  wc  have  but  to  folloM'  the  thread  supplied  by  St 
Luke,  aud  the  historical  sequence  of  events  again  becomes 
easily  discernible  amid  the  numerous  details  that  recipro- 
cally cross  one  another.  The  facts  recorded  by  that  Evan- 
gelist are  then  again  elucidated  and  completed  by  the 
highly  important  details  supplied  by  St  John.  But  nothing 
can  be  more  simple  than  the  order  of  events  in  St  Luke's 
narrative.     We  behold  there  the  Saviour  led  away  to  the 


374  THE  FOUR  WITNESSES. 

high  priest,  denied  bj  Peter,  maltreated  by  the  officers, 
and  on  confessing  that  he  was  the  Christ,  the  Son  of  God, 
declared  by  the  council  to  be  gnilty  of  blasphemy. 

All  three  synoptical  Gospels  mention  how  Jesus  was 
led  away  from  Gethsemane  to  Caiaphas,  the  high  priest, 
and  placed  before  the  council  which  had  met  at  his  house. 
St  John  makes  us  acquainted  with  a  new  particular :  to 
wit,  that  Jesus  was  first  taken  to  Annas,  the  father-in- 
law  of  Caiaphas  (v.  13),  and  in  so  doing,  recalls  the 
involuntary  prediction  of  that  chief  of  the  priesthood,  as 
previously  recorded  in  this  same  Gospel  (xi.  51).  Anon 
(v.  24),  he  calls  attention  to  the  fact,  that  Jesus  was  sent 
hound  by  Annas  to  the  house  of  Caiaphas. 

Immediately  thereafter,  St  Luke  (v.  54-62)  gives  us 
a  continuous  narrative  of  St  Peter's  triple  denial  of  his 
Master ;  St  Matthew,  St  Mark,  and  St  John,  place  the 
interrogatories  put  to  our  Lord  before  the  high  priest  and 
the  Jewish  council,  as  well  as  his  maltreatment  by  the 
servants,  between  the  Apostle's  seating  himself  in  the 
lower  hall,  and  his  three  denials  of  Jesus. 

Throughout  the  whole  of  this  combined  narrative,  we 
again  find  that  the  two  first  Gospels  correspond  with  each 
other.  St  Mark,  with  the  reservation  of  his  characteristic 
abridgments  and  additions,  keeps  to  the  order  adopted 
by  St  Matthew,  an  order  which  we  ere  long  discover,  from 
St  Luke  and  St  John,  to  have  been  by  no  means  the 
historical  one,  but  suggested  by  the  personal  impression 
made  on  our  first  Evangelist. 

As  respects  the  manner  in  which  the  particular  inci- 
dents in  the  narrative  are  described  ;  first  of  all,  St  Mat- 
thew here  exhibits  his  most  characteristic  peculiarities. 
Observe  liis  remarking  (v.  58),  tliat  St  Peter  vished  to 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  375 

see  how  matters  u'onld  end  in  the  hall  of  the  high  priest ; 
anon,  in  liis  account  of  the  meeting  of  the  Jewish  council 
(v.  61),  wc  have  a  precise  statement  of  the  number  of  the 
false  witnesses :  two,  with  an  evident  reference  to  the 
immber  required  by  the  law  of  Moses  (Deut.  xvii.  G)  :  At 
the  mouth  of  two  tviinesses,  or  three  witnesses,  shall  he 
that  is  luorthy  of  death  be  put  to  death}  After  this,  the 
traly  Jewish  adjuration  of  the  high  priest  at  the  inter- 
rogatory (v.  G3):  the  exclamation  (v.  Q!j) :  he  hath  spoken 
blasphemy ;  the  express  insertion  of  the  title  of  Christ 
(v.  G8),  that  it  might  be  perceived  that  the  mockery  cast 
upon  our  Lord  had  for  its  object  his  royal  as  well  as  his 
prophetical  dignity  ;  finally,  an  oath  uttered  by  St  Peter 
at  his  very  first  denial  of  the  Saviour  (v.  72). 

St  Mark  is  here  distinguished  in  the  following  manner. 
lie  brings  the  scene  of  St  Peter's  denial  more  vividly 
before  us,  by  expressly  stating,  that  St  Peter  followed 
INTO  the  palace  where  St  Matthew  (v.  58)  has  said  more 
generally  unto.  He  shews  us  (v.  54)  the  Apostle  not 
merely  sitting  luith  the  servants,  but  also  warming  himself 
AT  THE  FIRE,  a  detail  to  which  St  John  recurs  (v.  18,  25), 
while  St  Luke  mentions  it  less  directly  (v.  55).  He 
alone,  when  our  Lord  stands  before  the  council,  remarks, 
and  that  twice  (v.  56  and  59),  that  the  testimony  of  the 
witnesses  did  not  agree.  He  records,  at  once  fully  and 
impressively,  the  false  testimony  itself:  We  heard  him 
say,  I  tuill  destroy  this  temple  that  is  made  with  hands, 
and  within  three  days  Twill  build  another,  made  without 
hands.  The  circumstance  of  the  high  priest's  standing 
up,  mentioned  by  St  Matthew  (v.  62),  he  brings  out  more 

'  Meanwhile,  it  is  remarkable  that  the  minimimi  only  of  the  requisite  number 
could  be  brought  to  give  evidence ;  and  even  tlien,  as  we  are  told  by  St  Mark, 
tlmr  witness  'lid  not  agree  tof/cthcr. 


376  THE  FOUR  AYITNESSES. 

fully  by  adding  (v.  60)  in  the  midst.  Our  Lord's  silence 
lie  empliatizes  by  a  repetition  of  tlie  statement :  But  lie 
HELD  HIS  PEACE  and  ANSWERED  NOTHING  (v.  61).  Instead 
of  the  Son  0/ God  lie  lias  (v.  61)  tlie  literal  expression 
employed  by  the  Jews  :  the  Son  of  the  Blessed.  In 
the  words  of  Jesus,  taken  from  tlie  prophet  Daniel  (y.  24), 
he  restores  the  much  livelier  expression  actually  used  by 
the  prophet :  with  (Gr.  fieTo)  the  clouds  of  heaven,  where 
St  Matthew  has  merely  given  the  sense :  on  (eVi)  the  clouds 
of  heaven.  It  is  St  Mark  who  first  tells  us  (v.  65),  and 
after  him  St  Luke  (v.  64),  that  some  of  the  mockers  of 
Jesus  covered  his  face,  in  contempt  of  his  prophetic  dignity. 
It  is  he,  further,  who  is  the  first  to  remark  (v.  65),  that 
it  was  the  servants  who  struck  him  with  the  palms  of  their 
hands.  St  John  explains  more  fully  and  more  exactly 
how  this  took  place  during  the  interrogatory  before  the 
high  priest  (v.  22). 

It  is  St  Mark  who,  passing  with  his  predecessor  from 
this  part  of  the  narrative  to  that  which  follows  the  denial, 
anew  describes  the  place  with  most  precision  (v.  (^Q).  St 
Peter  luas  beneath^  in  the  palace.  It  was  there  that 
he  was  seen  by  one  of  the  maids,  whom  St  Matthew  desig- 
nates simply  by  that  word,  but  whom  St  Mark  distin- 
guishes as  one  of  the  maids  of  the  high  priest  (v.  QQ),  and 
whom  St  John  makes  known  to  us  as  the  damsel  that  kept 
the  door.  St  Mark  (v.  67),  and  St  Luke  (v.  6Q>),  depict 
the  look  cast  upon  the  Apostle  by  this  maid,  and  which 
instantly  confounded  him.  The  expression  of  the  first 
denial  is  again  redoubled  here  (v.  68) :  Ihiow  not,  neither 
understand  I  what  thou  sat/est.  St  Matthew  (v.  70), 
records  the  latter  of  these  expressions  only,  and  St  Luke 
the  former  (v.  57).     But  it  is  chiefly  with  respect  to  what 

'  Gr,  KiiTb),  instead  of  the  ($(o  (u-ilhont)  of  St  Mjitthcw  (\.  GO). 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  377 

took  place  after  that  first  denial,  that  St  Mark's  narra- 
tive (v.  68)  is  of  the  utmost  importance  :  namely,  the 
first  cock-crowing,  after  the  Apostle  had  gone  down  into 
the  court}  It  is  thus  that  we  learn  exclusiA^ely  from  St 
Mark,  that  Simon  Peter  might  have  even  then  withdrawn 
himself  from  the  danger  of  a  second  and  third  denial — but 
ere  long  we  find  him  returning  into  the  hall  below  (v.  69), 
St  Mark  (v.  69)  has  further,  at  this  place,  what  mani- 
festly elucidates,  and  more  precisely  determines  what  had 
previously  been  stated  by  St  Matthew  ;  the  maid  desig- 
nated by  the  latter  (v.  71)  as  another,  appears  from  the 
former  to  have  been  the  same  that  confounded  Peter  on 
the  first  occasion.  (St  Matthew,  in  his  more  general 
and  less  developed  narrative,  designates  her  as  another, 
by  a  very  natural  and  very  characteristic  confusion  of  the 
persons  who,  in  the  bustle  of  the  moment,  took  part  in 
the  attack  against  Peter.  It  is  another  example  of  the 
same  principle  to  which  the  characteristic  plural  of  the  first 
Evangelist  may  be  traced).  St  Luke  also  (v.  58)  speaks 
of  another  of  those  ivho  luere  present,  and  not  of  another 
maid.  Thus,  all  may  be  resolved  in  the  simplest  manner,  by 
a  good  or  true  combination  of  the  three  synoptical  Gospels. 
To  return  to  that  of  St  Mark,  we  there  find  the  suspicion 
created  by  St  Peter's  provincial  accent  more  fully  brought 
out  (v.  70) :  Thou  art  a  Galilean,  and  tliy  speech  agreeth 
thereto.  Anon,  we  have  (v.  72)  a  second  cock-crowing 
mentioned.  On  the  other  hand,  nothing  is  said  of  the 
bitterness  of  Peter's  repentance  by  his  bosom-friend  St 

'  Tlic  Greek  word  ivpoaxAiov  signifies  iha  fore-court — the  rcstlbitle ;  that  is 
to  sa)',  the  large  space  before  the  gate  {to  i^nvpoaBtv  t^j  aiX^y),  according  to 
SriDAS.  Ill  this  narrative  we  must  carefully  distinguish,  1^^^  TXia  forc-conrt ; 
2d,  The  fore,  or  loicer  hall,  where  the  servants  sat  round  the  fire  ;  and,  3</,  The 
■upper  hall,  or  the  highest  part  of  the  hall,  where  the  high  priest  subjected  oiir 
Jx)rd  to  a  prelimiiwry  interrogatory,     (John,  v.  19-24.) 


378  THE  FOUR  WITNESSES. 

Mark.  St  Matthew  and  St  Luke  alone  liave  that  striking 
expression  :  lie  wept  bitterly  ; — St  Mark  has  simply : 
he  loept.  The  important  word  eirij^aXav  {liaving  he- 
thought  himself — having  returned  to  himself),  which, 
again,  we  read  in  St  Mark  alone,  is  afterwards  explained 
and  developed  to  us  in  a  strikino;  manner  by  St  Luke 

St  Luke,  likewise,  has  several  characteristic  details  in 
this  part  of  our  Lord's  passion.  He  shews  us  Peter's 
highly  dangerous  position,  in  the  inidst  of  the  hall,  in  the 
midst  of  the  servants  around  the  fire,  warming  himself 
(v.  55).  He  notes  the  time  that  elapsed  betwixt  the  dif- 
ferent denials :  after  a  little  ivhile  (v.  58),  and  (v.  59)  about 
the  space  of  one  hour  after,  (that  is  to  say,  counting  from 
the  first,  not  from  the  second  denial).  He  is  particularly 
affecting  and  striking  in  the  account  which  he  gives  of  the 
repentance  of  the  Apostle,  and  describes  it  in  immediate 
connexion  with  the  look  of  Jesus,  who,  turning  for  a 
moment  amid  the  sufferings  he  was  enduring  himself,  to 
the  fallen  disciple,  recalls  to  his  remembrance  what  he  had 
foretold  of  him,  and  touches  his  heart  unto  repentance. 
We  evidently  find  a  recurrence  here  of  that  mercy,  that 
compassion,  and  at  the  same  time  that  healing  power  in 
the  Saviour,  which  St  Luke  puts  so  prominently  forward 
in  his  Gospel.  After  this  there  follow  (simultaneously 
with  what  passed  with  St  Peter  in  the  lower  court)  the 
mockery  and  insults  offered  to  Jesus  by  the  men  who  held 
him  (v.  63-65) ;  then  (v.  60)  the  leading  away  of  Jesus 
from  the  hall  of  the  high  priest  to  the  apartment  where 
the  Jewish  council  had  met  (v.  67,  68);  the  protest 
delivered  by  Jesus  before  replying  to  the  question  :  Art 
thou  the  Christ  f  Further,  it  is  St  Luke  alone  who  dis- 
tinguishes that  question  exactly  from  the  one  concerning 


THE  NARRATIVES  OP  OUR  LORD's  PASSION.  379 

his  quality  as  the  Son  of  God  (Luke  v.  70,  compared  with 
Matth.  V.  63,  and  St  Mark,  v.  61).  Here  St  Luke 
renders  literally  the  declaration  of  Jesus  concerning  his 
approaching  exaltation  :   Hereafter  shall  the  Son  of  Man 

SIT  ON  THE  RIGHT  HAND  OF  THE  POWER  OF  GOD,  where  St 

Matthew  (v.  64)  continuing  the  prophecy,  speaks  of  his 
coming  in  the  clouds  of  heaven ;  and  in  this  is  followed 
by  St  Mark  (v.  67).  It  is  not  to  be  doubted  that  Jesus 
spoke  as  St  Luke  has  recorded  the  words ;  while  St  Mat- 
thew and  St  Mark  render  these  expressions  by  way  of 
an  authentic  commentary. 

But  it  is  chiefly,  as  we  have  already  intimated,  by  the 
re-establishment  of  the  proper  historical  order,  that  St 
Luke  is  found  of  the  utmost  importance  as  respects  the 
evangelical  harmony  at  this  place.  We  have  already 
remarked  how,  while  he  abandons  the  order  followed 
by  St  Matthew  and  St  Mark,  he  makes  the  denials  of 
Peter  precede  the  appearance  of  Jesus  before  the  San- 
hedrim, and  then  (v.  63-6.5)  represents  the  insults  offered 
to  the  Lord  by  the  servants,  as  occurring  at  the  same  time 
with  the  denials  of  him  by  Peter ;  that  is  to  say,  equally 
before  our  Saviour's  being  led  away  to  the  meeting  of  the 
council.  That  this  was  the  real  order,  clearly  appears 
from  the  circumstances  themselves  leaving  no  doubt  as  to 
the  times  at  which  they  successively  occurred.  The  denials 
by  Peter  took  place  contemporaneously  with  the  croiu- 
ing  of  the  coch ;  the  assembling  of  the  elders  and  the  high 
priests,  and  the  interrogatory  of  our  Lord  before  their 
council,  according  to  St  Luke  (v.  G6),  when  it  ivas  day. 

St  John  confirms  this  view  of  the  order  of  events,  and 
further  elucidates  their  mutual  bearings  with  those  details 
of  his  which  are  invariably  so  profoundly  significant  and 
touchinfr.     Let  us  trace  these  from  the  very  commence- 


380  THE  FOUR  WITNESSES, 

ment  of  this  whole  passage  of  Scripture,  Starting  from 
the  apprehension  of  our  Lord  in  Gethsemane,  he  repre- 
sents Jesus  asfo'sf  led  away  to  Annas  (v,  12  and  13). 
Immediately  afterwards  (v,  13,  compared  with  the 
24th),  he  observes,  that  Jesus  was  taken  from  thence  to 
Caiaphas,  ivldch  was  the  high  p)'>"i€st  that  same  year. 
After  this,  he  introduces  a  circumstance  (v.  15,  16),  omit- 
ted by  all  three  synoptical  Evangelists,  but  from  which 
the  original  cause  of  St  Peter's  being  present  in  the  lower 
hall,  becomes  no  less  simple  than  it  is  fitted  to  throw 
light  on  all  besides.  St  John,  being  already  known  in  the 
high  priest's  house,  is  the  first  to  enter  with  Jesus  into 
the  hall,  while  St  Peter  remained  without :  it  was  through 
the  intervention  of  St  John,  that  the  woman  that  kept  the 
door  at  length  allowed  the  former  also  to  come  in.  We 
then  find  anew  in  St  John,  a  circumstance  of  great  impor- 
tance, which  also  takes  place  previous  to  the  examination 
of  our  Lord  by  the  whole  council ;  to  wit,  a  private  inter- 
rogatory addressed  to  him  by  Caiaphas,  in  which  the  high 
priest  questions  the  Saviour  touching  his  disciples  and 
his  doctrine  (v.  19),  The  reply  follows  (v,  20  and  21), 
and  immediately  thereupon  we  have  another  highly  in- 
teresting circumstance  connected  with  our  Lord's  pas- 
sion (v.  22) :  one  of  the  officers  of  the  high  priest  strikes 
Jesus  in  the  face,  and  Jesus,  in  conformity  with  his 
own  command,^  understood  not  in  its  fruitless  material 
meaning  but  according  to  its  spiritual  import,  offers  to 
him  the  otlier  cheek  also,  in  these  memorable  words 
(v.  23) :  If  I  have  spoken  evil,  hear  vAtness  of  the  evil, 
hut  if  vjell,  .why  smitest  thou  me  ?  whilst  (v.  24)  it  will 
be  seen,  that  during  the  whole  of  this  unworthy  treatment 
Jesus  VMS  hound,  for  it  was  thus  that  Annas  had  sent  him 

'  Mattli,  V.  39, 


THE  NARRATIVES  OF  OUR  LORd's  PASSION.  381 

to  Caiaphas}  This  first  smiting  on  the  face,  mentioned 
by  St  John  alone,  pUiinly  enough  appears  to  hare  been  the 
occasion  and  the  example  of  all  the  others  that  were  given 
to  Jesus  by  the  servants,  not,  as  one  might  suppose,  from 
the  order  followed  by  St  Matthew  and  St  Mark  after  the 
trial,  but,  as  appears  from  the  historical  connexion  sup- 
plied by  St  Luke  (v.  62-66),  jn^evious  to  our  Lord's  being 
led  into  the  council  hall ;  or  properly,  and  according  to  St 
John,  during  the  time  that  elapsed  betwixt  the  private 
interrogatory  before  the  high  priest  and  that  before  the 
council.  St  Matthew's  and  St  Mark's  placing  those  insults 
at  a  later  stage,  can  be  accounted  for  by  observing,  that 
afte?'  the  condemnation  of  Jesus,  some  members  of  the 
council  may  have  insulted  or  mocked  him  ;  but  this  does 
not  militate  against  the  attacks  and  insults  of  the  servants 
necessarily  taking  place  sooner,  and  at  a  moment  such  as 
that  which  we  have  indicated,  at  which  Jesus  was  solely 
and  exclusively  under  the  guard  of  these  men. 

But  the  comparison  of  St  Luke  with  St  John  in  the 
places  referred  to,  throws  new  light  also  on  this  impor- 
tant circumstance, — that,  after  Peter's  third  denial,  and 
during  the  second  cock-crowing,  the  Lord  looked  upon 
him,  and  made  him  return  to  himself  by  a  piercing 
glance  of  Divine  love  and  omniscience.  In  w^liat  manner, 
and  under  what  circumstances,  may  we  represent  to  our- 
selves that  striking  moment  %  According  to  all  we  have 
hitherto  observed,  very  simply  thus  :  The  denials  Avere 
made  in  the  lower  hall,  whilst  above,  in  the  same  place, 

'  Unus  (dterque  oZv  suppht^  (according  to  our  translators  noiv,  v.  24),  vel  Be 
velTf.  JVil  opus  est.  Jesiim  ab  Anna  ad  CaiapJiam  finsse  diictinn  indicdrat 
Joannes,  v.  15,  in  verbo  a-vvdcrJjXde  et  ipsa  totics  repctita  pontificis  appeUa- 
tione :  nunc  rero  id  ipsum  re-assnnut,  et  exprcssius  mcmorat  cum  mentione 
vinculorum,  in  qnibus  alapam  indignissimam  accepit  Salvator.  BengeL, 
ad  b.  1, 


382  THE  FOUR  WITNESSES. 

Jesus  was  first  interrogated  by  the  high  priest ;  and 
afterwards,  on  the  departure  of  the  Latter,  abandoned  to 
the  insolence  of  the  servants.  All  this  occupies  nearly 
an  hour  (Luke  v.  59).  But  Jesus  is  now  led  away  out  of 
the  public  hall  into  another  apartment  in  the  house  of 
the  high  priest,  where  the  council  was  met.  In  order  to 
reach  that  other  apartment,  he  had  to  pass  through  the 
very  place  where  Peter,  surrounded  with  a  menacing 
crowd  of  people,  denies  his  Master.  At  that  same  in- 
stant, then,  Jesus  passes,  turns  as  he  is  led  along,  and 
looks  upon  the  disciple,  who  by  that  look  is  recalled  to 
himself,  and  bursts  into  tears.  But  at  the  same  instant 
the  threatening  danger  is  turned  off' from  St  Peter.  For 
the  attention  of  the  crowd,  as  it  presses  upon  him,  is 
withdrawn  from  the  disciple  by  the  passage  of  the  Lord 
himself ;  and  thus  the  former  has  but  to  take  advantage 
of  the  general  confusion  to  effect  his  escape.  Here, 
again,  the  Lord  diverts  evil  from  one  of  his  own  by 
attracting  it  towards  himself. 

Does  there  possibly  remain  some  further  difficulty  with 
respect  to  an  entire  accordance  among  the  four  Evan- 
gelists concerning  all  the  details  of  Peter's  denials  of 
our  Lord,  related  as  these  are  with  so  much  fulness  ? 
Let  us  see,  then,  the  apparent  contradictions  on  which 
objections  are  founded,  and  then  seek  their  solution  by 
the  application  of  the  simplest  principles.  The  apparent 
contradictions  are  summed  up  as  follows  : — \st,  Jesus  had 
foretold.  Thou  shalt  deny  me  thrice  ;  and  yet  a  greater 
number  than  three  arises  from  putting  together  the  diffe- 
rent accounts  given  by  the  four  Evangelists  of  the  words 
uttered  by  the  Apostle.  2d,  The  Evangelists  differ  with 
respect  to  the  persons  who  attack  St  Peter  and  interro- 


>-, 


l^HE  NARRATIVES  OP  OUR  LORDS  PASSION.   '       383 

gate  liiin.  St  Matthew  at  the  second  denial  speaks  of  two 
maids ;  St  Luke  (v.  58),  of  S07ne  one  of  those  who  were 
present ;  St  John  (v.  25),  o^  several  persons.  At  the  third 
denial,  St  Matthew  (v.  73)  and  St  Mark  (v.  70)  speak  of 
the  spectators  in  the  plural ;  St  Luke  anew  (v.  59)  speaks 
oione  only;  St  John  (v.  26)  speaks  of  a  servant  of  the  high 
priest,  kinsman  of  Malchus,  who  was  wounded  by  Peter 
in  Gethsemane.  3i./,  In  the  synoptical  Gospels,  Peter  is 
spoken  of  as  seeded — in  St  John,  as  standing  at  the  lire. 
There  is  no  difficulty  in  reconciling  these  apparent 
discrepancies,  provided  we  but  attend  to  a  proper  dis- 
tinction. \st,  With  respect  to  the  difficulty  arising  from 
the  number  of  the  denials  by  Peter,  we  must  not 
take  up  this  number  tliree,  in  the  accounts  we  have  of 
what  took  place,  in  too  strict  and  limited  a  manner  :  in 
such  sense  Peter  disowned  his  Lord  more  than  three 
times ;  but  the  threefold  denial  refers  to  the  attacks 
directed  against  the  Apostle,  and  reiterated  three  times 
from  different  sides,  on  each  of  which  occasions  he  endea- 
A^oured  to  defend  himself  against  more  than  one  of  the 
assailants  or  bystanders  by  that  fearful  falsehood :  /  hnoiu 
him  not. — AVith  respect  to  the  persons  indicated  in  the 
four  Gospels  in  different  manners,  we  must  bear  in  mind 
that  in  the  account  of  the  first  denial  all  four  Evangelists 
attribute  the  attack  equally  to  a  maid.  It  is  only  at  the 
second  denial  that  there  begins  to  be  an  apparent  diffe- 
rence. In  St  Matthew  (v.  71),  this  second  denial  com- 
mences after  the  mention  of  another  servant ;  in  St  Mark 
(v.  69),  after  that  of  the  same  servant.  We  have  already 
explained  this  slight  difference.^  St  Luke's  not  speak- 
ing here  (v.  58)  of  a  maid,  but  of  a  bystander,  and  St 
John  of  several  bystanders,  may  be  easily  explained  by  the 

'  See  p.  377. 


384  THE  FOUR  WITNESSES. 

nature  of  the  circumstance.  Nothing  more  natural  than 
that,  after  -svliat  had  been  said  by  tlie  maid,  the  attention 
first  of  one,  and  then  of  several  of  tlie  bystanders  (such 
as  the  servants  belonging  to  the  house  and  others),  should 
be  drawn  to  Peter,  and  that  thus  they  should  all  have 
joined  in  the  attack  commenced  against  him  by  the  maid. 
Nothiug  more  natural,  also,  than  that  the  Apostle,  in 
addi-essing  one,  should  haA^e  used  certain  words,  and  to 
another  hayc  addressed  other  vjords,  with  no  other  object 
but  that  of  getting  out  of  the  dispute. — At  the  third 
denial  the  difficulty  becomes  yet  less.  St  Matthew  and  St 
Mark  speak  there  of  bystanders  in  the  plural ;  St  Luke 
positively  of  one  of  the  multitude  ;  St  John,  in  accordance 
Avith  the  nature  of  his  plan,  gives  us  to  knoAv  one  by 
saying  avho  lie  luas :  to  wit,  a  kinsman  of  that  Malchus 
Avhose  right  ear  had  been  cut  off  by  Peter  in  the  garden. 
In  fine,  3d,  As  for  what  concerns  the  difference  among 
the  Gospels  with  respect  to  St  Peter,  as  to  his  being 
seated  near  the  fire,  or  standing  near  it,  the  synoptical 
Gospels  represent  to  us  the  Apostle  at  the  commence- 
ment as  seated  near  the  fire;  but  St  John  does  not 
contradict  this  statement  when  (v.  18-2.5)  he  says  that 
Peter  stoocU  This  description  of  the  Apostle  as  standing 
applies  to  a  subsequent  moment,  whilst  nothing  is  more 
easily  conceivable  than  that  the  agitation  of  mind  into 
wliich  he  was  thrown  must  have  prevented  him  from 
keeping  his  seat,  must  have  compelled  him  to  get  up 
and  go  away,  to  return  again,  and  to  remain  standing. 
By  simply  attending  to  these  observations,  which  at  the 
same  time  discover  to  us  afresh  in  each  of  the  four 

'  It  is  evident  that  tlie  words  (v.  25,  2G)  arc  no  more  tlian  a  simple  repetition 
of  the  18th  verse,  to  prevent  ambiguity  oh  resuming  the  thread  of  the  naiTittiVd, 
after  the  intermediate  statement  comprised  in  v.  19-24. 


THE  KAREATIVES  OF  OUR  LOEd's  TASSION".    385 

Evangelists,  and  particularly  in  that  of  St  John,  the 
characteristics  which  we  formerly  described,  all  difficulty 
vanishes,  and  the  harmony  becomes  evident. 

The  succession,  therefore,  of  important  incidents,  from 
the  apprehension  of  Jesus  in  Gethscmanc  to  his  con- 
demnation by  the  Sanhedrim,  is  equally  certain  and 
regular  on  being  viewed  in  the  following  manner  : — 1. 
Jesus  is  led  boimd  before  Annas  (accoiding  to  St  John); 
2.  From  thence,  still  remaining  bound,  he  is  taken  away 
to  the  house  of  the  high  priest  for  that  year,  Caiaphas 
(according  to  all  four  Evangelists) ;  3.  Guarded  by  ser- 
vants, he  is  kept  waiting  there  for  some  time  in  the  upper 
hall  (according  to  all  four  Evangelists);  4.  St  Peter, 
meanwhile,  following  the  example  of  St  John,  is  admitted 
by  the  porteress  (according  to  St  John) ;  and,  5.  Takes 
his  place  among  a  number  of  the  servants  near  the  fire 
in  the  lower  hall  (according  to  all  the  Evangelists) ;  6. 
The  high  priest  subjects  Jesus  to  an  interrogatory  (ac- 
cording to  St  John);  7.  Jesus  replies,  and  is  struck 
upon  the  face  by  one  of  the  officers  (according  to  St 
John);  8.  The  high  priest  having  again  retired,  and 
having  left  Jesus  alone  with  the  officers,  the  rest  of  these 
men  seize  this  opportunity  for  striking  and  insulting  our 
Lord  (according  to  St  Luke,  compared  with  St  Matthew 
and  St  Mark) ;  9.  While  the  upper  hall  is  the  scene 
of  all  these  things,  Peter's  denials  of  his  Master  take 
place  in  the  lower  hall.  He  denies  him  for  the  first  time 
(according  to  all  the  Evangelists),— first  cock-crowing 
(according  to  St  Mark);  10.  He  goes  out  by  the  front 
door  into  the  fore-com't  of  the  house  (according  to  St 
Mark);  but,  11.  Retm*ns  and  disowns  his  Master  the 
second  and  the  third  time, — second  cock-crowing  (accord- 

2  B 


386  THE  FOUR  WITNESSES. 

ing  to  St  Mark);  12.  Shortly  before  tliat  very  moment 
an  order  comes  for  Jesus  to  be  conducted  before  the 
council,  which  had  met  in  another  hall  of  the  high  priest's 
house  ;  13.  Our  Lord  passes  the  place  where  Peter 
finds  himself  pressed  and  threatened  by  the  multitude, 
lie  turns  round  and  looks  upon  Peter  (according  to  St 
Luke);  14,  St  Peter  returns  to  himself,  and  weeps  bit- 
terly (according  to  the  three  synoptical  Gospels) ;  1 5. 
Day  dawns — the  council  is  met- — the  false  witnesses  are 
heard  (according  to  St  Matthew  and  St  Mark) ;  1 6. 
The  high  priest  adjures  Jesus  to  say  whether  he  is  the 
Christ  (according  to  St  Luke,  compared  with  St  Matthew 
and  with  St  Mark);  17.  He  replies  separately  to  that 
question  and  to  that  other,  whether  he  is  the  Son  of  God 
(according  to  St  Luke,  compared  with  St  Matthew  and 
St  Mark);  18.  After  these  words  the  council  condemns 
him  on  account  of  blasphemy,  and  declares  him  guilty  of 
death  (according  to  the  three  synoptical  Evangelists). 

JESUS  BEFORE  PILATE  AND  HEROD. 

Mattii.  xxvii.  1-31.  Mark  xv.  1-20. 

When  the  morning  was  come,  all  xiud  straightway  in  the  morning 
the  chief  priests  and  elders  of  the  the  chief  priests  held  a  consulta- 
people  took  counsel  against  Jesus  tion  with  the  elders  and  scribes, 
to  put  him  to  death.  and  the  ■\\hole  council, 

2.  And  when  they  had  bound  him,         And  bound  Jesus,  and  carried 
they  led  him  away,  and  delivered    him  aAvay,    and   delivered  him  to 
him  to  Pontius  Pilate  the  governor.    Pilate. 
3.  Then  Judas,  which  had  betrayed 
him,   when    he   saw  that  he  -was 
condemned,  repented  himself,  and 
brought  again  the  thirty  pieces  of 
silver  to  the  chief  priests  and  el- 
ders,    4.  Saying,  I  have  sinned  in 
that  I  have  have  betrayed  the  in- 
nocent blood.  And  thej'  said,  What 
is   that  to  ns?  see  thou   to  that. 
5.  And  he  cast  down  the  pieces  of 
silver  in  the  temple,  and  departed, 


THE  NARRA^ltES  OF  OUR  LORD  S  TASSIOK. 


38' 


and  went  and  hanged  himself.  G. 
And  the  cliicf  priests  toolc  the  silver 
pieces,  and  said,  It  is  not  lawful  for 
to  put  them  into  the  treasury,  be- 
cause it  is  the  price  of  blood.  7. 
And  tliey  took  counsel,  and  bought 
with  them  the  potter's  field,  to  bury 
strangers  in.  8.  Wherefore  that 
field  was  called,  The  field  of  blood, 
unto  this  day.  9.  (Then  was  ful- 
filled that  which  was  spoken  by 
Jeremy  the  prophet,  saying.  And 
they  took  the  thirty  pieces  of  sil- 
ver, the  price  of  him  that  was  va- 
lued, wliom  they  of  the  children  of 
Israel  did  value;  10.  And  gave 
them  for  the  potter's  field,  as  the 
Lord  appointed  me.) 

1 1 .  And  Jesus  stood  before  the 
governor  :  and  the  governor  asked 
him,  saying.  Art  thou  the  King  of 
the  Jews  ?  And  Jesus  said  unto 
him.  Thou  sayest. 

12.  And  when  he  was  accused  of 
the  chief  priests  and  elders,  he  an- 
swered nothing.  13.  Then  saith 
Pilate  unto  him,  Hcarest  thou  not 
how  many  things  they  witness 
against  thee  ?  1 4 .  And  he  answered 
him  to  never  a  Avord  ;  insomuch 
that  the  governor  marvelled  great- 
ly.    (John  xix.  9-10.) 

15.  Now  at  that  feast  the  go- 
vernor was  wont  to  release  unto 
the  people  a  prisoner,  whom  they 
would.  16.  And  they  had  then  a 
notable  prisoner,  called  Barabbas. 
17.  Therefore,  when  they  were  ga- 
thered together,  Pilate  said  unto 
them.  Whom  Avill  yc  that  I  release 
unto  you  ?  Barabbas,  or  Jesus 
which  is  called  Christ  ?  18.  For  he 
knew  that  for  envy  they  had  deli- 
livered  him.  19.  When  he  was 
set  down  on  the  judgment-seat,  his 
wife  sent  unto  him,  saying,  Have 
thou  nothing  to  do  with  that  just 


2.  And  Pilate  asked  him.  Art 
thon  the  King  of  the  Jews  ?  And 
he  answering,  said  unto  him,  Thou 
sayest  it. 

3.  And  the  chief  priests  accused 
him  of  manjr  things ;  but  he  an- 
swered nothing.  4.  And  Pilate 
asked  him  again,  saying,  Answerest 
thou  nothing?  behold  how  many 
things  they  witness  against  thee. 
6.  But  Jesus  yet  answered  no- 
thing ;    so  that  Pilate  marvelled. 

6.  Now  at  that  feast  he  released 
unto  them  one  prisoner,  whomso- 
ever they  desired.  7.  And  there 
was  one  named  Barabbas,  which 
lay  bound  Avith  them  that  had  made 
insurrection  with  him,  who  had 
committed  murder  in  the  insurrec- 
tion. 8.  And  the  multitude,  cry- 
ing aloud,  began  to  desire  him  to 
do  as  he  had  ever  done  unto  them, 
9.  But  Pilate  answered  them,  say- 
ing. Will  yc  that  I  release  unto  you 
the  King  of  the  Jews?  10.  (For 
he  knew  that  the  chief  priests  had 
delivered  him  for  envy.) 


388 


THE  FOUR  WITNESSES. 


man:  for  I  have  suflfercd  many 
things  this  clay  in  a  dream  because 
of  him. 

20.  But  the  chief  priests  and 
ciders  persuaded  the  multitude  that 
they  should  ask  Barabbas,  and 
destroy  Jesus.  21.  The  governor 
ansAvered  and  said  unto  them,  "Whe- 
ther of  the  twain  will  ye  that  I 
release  unto  you?  They  said,  Ba- 
rabbas. 

22.  Pilate  saith  unto  them,  What 
shall  I  do  then  Avith  Jesus  which  is 
called  Christ?  They  all  say  unto  him, 
Let  him  be  crucified.  23.  And  the 
governor  said,  Why,  what  evil  hath 
he  done?  But  they  cried  out  the 
more,  saying,  Let  him  be  crucified. 
24:.  When  Pilate  saw  that  he  could 
prevail  nothing,  but  that  rather  a 
tumult  was  made,  he  took  water, 
and  washed  his  hands  before  the 
multitude,  saying,  I  am  innocent  of 
the  blood  of  this  just  person  ;  see 
ye  to  it.  25.  Then  answered  all 
the  people,  and  said.  His  blood  be 
on  us,  and  on  our  children. 

26.  Then  released  he  Barabbas 
unto  them :  and  when  he  had 
scourged  Jesus,  he  delivered  him 
to  be  crucified. 

27.  Then  the  soldiers  of  the  go- 
vernor took  Jesus  into  the  common 
hall,  and  gathered  unto  him  the 
Avhole  band  of  soldiers.  28.  And 
they  stripped  him,  and  put  on  him 
a  scarlet  robe.  29.  And  Avhen  they 
had  platted  a  crown  of  thorns,  they 
put  it  upon  his  head,  and  a  reed 
in  his  right  hand  :  and  they  bowed 
the  knee  before  him,  and  mocked 
him,  saying.  Hail,  King  of  the 
Jews !  30.  And  they  spit  upon 
him,  and  took  the  reed,  and  smote 
him  on  the  head. 

31.  And   after   that   they  liad 


11.  But  the  chief  priests  moved 
the  people,  that  he  should  rather 
release  Barabbas  unto  them. 


12.  And  Pilate  answered  and 
said  again  unto  them,  What  will  ye 
then  that  I  shall  do  unto  him  whom 
ye  call  the  King  cf  the  Jews  ?  13. 
And  they  cried  out  again,  Crucify 
him.  14.  Then  Pilate  said  unto 
them.  Why,  what  evil  hath  he  done? 
And  they  cried  out  the  more  ex- 
ceedingly. Crucify  him. 


15.  And  so  Pilate,  willing  to 
content  the  people,  released  Ba- 
rabbas unto  them,  and  delivered 
Jesus,  when  he  had  scourged  him, 
to  be  crucified. 

IG.  And  the  soldiers  led  him 
away  into  the  hall  (Gr.  avXi))  call- 
ed Pretorium  ;  and  they  call  to- 
gether the  whole  band.  17.  And 
they  clothed  him  with  purple,  and 
platted  a  crown  of  thorns,  and  put 
it  about  his  head,  18.  And  began 
to  salute  him.  Hail,  King  of  the 
Jews!  19.  Ami  they  smote  him 
on  the  head  with  a  reed,  and  did 
spit  upon  him,  and,  bowing  their 
knees,  worshipped  him. 


20.  And  when  they  had  mocked 


THE  NARRATIVES  OF  OUR  LORD  S  PASSION. 


389 


mocked   liim,   they  took  the  robe  him,  thej'  took  off  the  purple  from 

off  from  him,    and    put    liis    own  him,  and  put  his  omu  clothes  on 

raiment  on  him,  and  led  him  away  him,  and    led   hiui  out  to  crucify 

to  crucifv  him.  him. 


Luke  xxiii.  1-26. 
And  the  whole  multitude  of  them 
arose,  and  led  him  unto  Pilate. 


2.  And  they  began  to  accuse 
liim,  saying,  "We  found  this  fellow 
perverting  the  nation,  and  foi'bid- 
ding  to  give  tribute  to  Caesar,  say- 
ing that  he  himself  is  Christ  a 
Kins. 


3.  And  Pilate  asked  him,  say- 
ing, Art  thou  the  King  of  the  Jews  ? 
And  he  answered  and  said.  Thou 
say  est  it. 

4.  Then  said  Pilate  to  the  chief 
priests  and  to  the  people,  I  find  no 
fault  in  this  man.  5.  And  they 
■were  the  more  fierce,  saying.  He 
stirreth  up  the  people,  teaching 
throughout  all  Jewry,  beginning 
from  Galilee  to  this  place.  G. 
When  Pilate  heard  of  Galilee,  he 
asked  whether  the  man  were  a  Ga- 
lilean ?  7.  And  as  soon  as  he  knew 
that  lie  belonged  unto  Herod's  ju- 
risdiction, he  sent  him  to  Herod, 
■who  himself  also  was  at  Jerusalem 
at  that  time.  8.  And  when  Herod 
saw  Jesus,  he  was  exceeding  glad  : 


John  xviii.  28-40. — xix.  1-1 G. 

Then  led  they  Jesus  from  Caia- 
phas  unto  the  hall  of  judgment: 
and  it  was  early  ;  and  they  them- 
selves Avent  not  into  the  judg- 
ment hall,  lest  they  should  be  de- 
filed, but  that  they  might  eat  the 
passover. 

29.  Pilate  then  went  out  unto 
them,  and  said,  What  accusation 
bring  ye  against  this  man?  30. 
They  answered  and  said  unto  him. 
If  he  were  not  a  malefactor,  we 
would  not  have  delivered  him  up 
unto  thee.  31.  Then  said  Pilate 
unto  them,  Take  ye  him,  and  judge 
him  according  to  your  law.  The 
Jews  therefore  said  unto  him.  It  is 
not  lawful  for  us  to  put  any  man 
to  death  :  32.  That  the  saying  of 
Jesus  might  be  fulfilled,  which  he 
spake,  signifying  what  death  he 
should  die. 

33.  Then  Pilate  entered  into  the 
judgment-hall  again,  and  called 
Jesus,  and  said  unto  him.  Art  thou 
the  King  of  the  Jews?  34.  Jesus 
answered  him,  Sayest  thou  this 
thing  of  thyself,  or  did  others  tell 
it  thee  of  me?  35.  Pilate  answer- 
ed. Am  I  a  Jew?  Tiiine  own 
nation  and  the  chief  priests  have 
delivered  thee  unto  me :  What 
hast  thou  done?  36.  Jesus  answered. 
My  kingdom  is  not  of  this  world. 
If  my  kingdom  were  of  this  world, 
then  would  my  servants  fight,  that 
I  should  not  be  delivered  to  the 
Jews  :  but  now  is  my  kingdom  not 
from  hence.  37.  Pilate  therefore 
said  unto  him.  Art  thou  a  king 
tlicn  ?  Jesus  answered,  Thou  sayest 


390 


THE  FOUR  WITNESSES. 


for  he  was  dcsirouri  to  see  lilin  of  a 
long  season,  because  lie  had  heard 
many  things  of  him  ;  and  he  hoped 
to  have  seen  some  miracle  done  by 
him.  9.  Then  he  questioned  with 
him  in  many  words  ;  but  he  an- 
swered him  nothing.  10.  And  the 
chief  priests  and  scribes  stood  and 
vehementl}^  accused  hira.  1 1.  And 
Herod  Avith  his  men  of  "war  set 
him  at  nought,  <and  mocked  him, 
and  arrayed  him  in  a  gorgeous 
robe,  and  sent  him  again  to  Pilate. 
12.  And  the  same  day  Pilate  and 
Herod  were  made  friends  together  ; 
for  before  they  were  at  enmity  be- 
tween themselves.  1 3 .  And  Pilate, 
when  he  had  called  together  the 
chief  priests,  and  the  rulers,  and 
the  people,  14.  Said  unto  them, 
Ye  have  brought  this  man  unto  me, 
as  one  that  perverteth  the  people ; 
and,  behold,  I,  having  examined 
him  before  yon,  have  found  no  fault 
in  this  man  touching  those  things 
whereof  ye  accuse  him:  15.  No, 
nor  yet  Herod :  for  I  sent  you  to 
him ;  and,  lo,  nothing  worthy  of 
death  is  done  unto  him.  16.  I  will 
therefore  chastise  him,  and  release 
him. 

17.  (For  of  necessity  he  must 
release  one  unto  them  at  the  feast.) 


18.  And  they  cried  out  all  at 
once,  saying,  Away  with  tliis  man, 
and  release  unto  us  Barabbas : 
19.  (Who  for  a  certain  sedition 
made  in  the  city,  and  for  murder, 
was  cast  into  prison.)  (Mark,  v.  7). 

20.  Pilate  therefore,  willing  to 
release  Jesus,  spake  again  to  them. 
21.  But  they  cried,  saying,  Crucify 
him,  crucify  him.  22.  And  he  said 
unto  them  the  third   time,   Why, 


that  I  am  a  king.  To  this  end  was 
I  born,  and  for  this  cause  came  I 
into  the  Avorld,  that  I  should  bear 
Avitncss  imto  the  truth.  Every  one 
that  is  of  the  truth  heareth  my 
voice.  38.  Pilate  saith  unto  him, 
What  is  truth  ?  And  when  he  had 
said  this,  he  went  out  again  unto 
the  Jews,  and  saith  unto  them,  I 
find  in  him  no  fault  at  all. 


39.  But  ye  have  a  custom,  that 
I  should  release  unto  you  one  at 
the  passover :  Avill  ye  therefore 
that  I  release  unto  you  the  King 
of  the  Jews  ? 

4:0.  Then  cried  they  all  again, 
saying.  Not  this  man,  but  Barab- 
bas.  Now  Barabbas  was  a  robber. 


THE  NARKATIVES  OP  OUR  LORD  S  PASSION. 


391 


what  evil  hath  he  done  ?  I  have 
found  no  cause  of  death  in  him  :  I 
will  therefore  chastise  him,  and  let 
him  go  (v.  16  above).  23.  And 
they  were  instant  with  loud  voices, 
requiring  that  lie  might  be  cruci- 
fied :  and  the  voices  of  them  and  of 
the  chief  priests  prevailed. 

24.  And  Pilate  gave  sentence 
that  it  should  be  as  they  reqnired. 
25.  And  he  released  unto  them 
him  that  for  sedition  and  murder 
was  cast  into  prison,  Avhom  they 
had  desired ;  but  he  delivered  Je- 
sus to  their  will, 

26.  And  as  they  led  him  away, 
they  laid  hold  upon  one  Simon,  a 
Cyreulan,  coming  out  of  the  conn- 
try,  and  on  him  they  laid  the  cross, 
that  he  might  bear  it  after  Jesus. 


xix.  1-1 G.  Then  Pilate  therefore 
took  Jesus,  and  scourged  him. 

2.  And  the  soldiers  platted  a 
crown  of  thorns,  and  put  it  on  his 
head,  and  they  put  on  him  a  purple 
robe,  3.  And  said,  Hail,  King  of 
the  Jews !  and  tliey  smote  him 
with  their  hands.  4.  Pilate  there- 
fore Avent  forth  again,  and  saith 
unto  them.  Behold,  I  bring  him 
forth  to  you,  that  ye  may  know 
that  I  find  no  fault  in  him.  5. 
Then  came  Jesus  forth,  wearing 
the  crown  of  thorns,  and  the  purple 
robe.  And  Pilate  saith  unto  them, 
Behold  the  man  !  6.  "When  the  chief 
priests  therefore  and  officers  saw 
him,  they  cried  out,  saying.  Cru- 
cify him,  crucif}'  him.  Pilate  saith 
unto  them.  Take  ye  him,  and  cru- 
cify him :  for  I  find  no  fault  in 
him.  7.  The  Jews  answered  him, 
We  have  a  law,  and  by  our  law  he 
ought  to  die,  because  he  made  him- 
self the  Sou  of  God.  8.  When 
Pilate  therefore  heard  that  saj'ing, 
he  was  the  more  afraid;  9.  And 
went  again  into  the  judgment-hall, 
and  saith  unto  Jesus,  Whence  art 
thou  ?  But  Jesus  gave  him  no  an- 
swer. 10.  Then  saith  Pilate  unto 
him,  Speakest  thou  not  unto  me  ? 
knowest  thou  not  that  I  have  power 
to  crucify  thee,  and  have  power  to 
release  thee  ?  11.  Jesus  answered, 
Thou  couldest  have  no  power  at  all 
against  me,  except  it  were  given 
thee  from  above  :  therefore  he  that 
delivered  me  unto  thee  hath  the 


392  THE  FOUR  WITNESSES. 

greater  sin.  12.  And  from  thence- 
forth Pilate  sought  to  release  him  : 
but  the  Jews  cried  out,  saying,  If 
thou  let  this  man  go,  thou  art  not 
Caesar's  friend  :  whosoever  maketh 
himself  a  king,  speaketh  against 
Cwsar.  13.  AVhen  Pilate  there- 
fore heard  that  saying,  he  brought 
Jesus  forth,  and  sat  down  in  the 
judgment-scat  in  a  place  that  is 
called  the  Pavement,  but  in  the 
Hebrew,  Gabbatha.  14.  And  it 
was  the  preparation  of  the  pass- 
over,  and  about  the  sixth  hour : 
and  he  saith  unto  the  Jews,  Behold 
your  King  !  15.  But  they  cried  out, 
Away  with  him,  away  with  him, 
crucify  him.  Pilate  saith  unto 
them,  Shall  I  crucify  your  King? 
The  chief  priests  answered,  We 
liave  no  king  but  Caisar. 

IC.  Then  delivered  he  him  there- 
fore unto  them  to  be  crucified.  And 
thoy  took  Jesus,  and  led  him  away. 

Some  expositors  liave  most  unjustifiably  concluded  from 
certain  of  St  Matthew's  expressions  (v.  1),  adopted  by  St 
Mark  (v.  1),  that  Jesus  underwent  a  second  trial  before 
tlie  Jewish  council.  The  case  stands  simply  thus  :  St 
Matthew  and  St  Mark  (who  follows  his  predecessor  step 
by  step)  had  already  recorded  the  interrogatory  before 
the  council,  and  the  sentence  to  which  it  had  led,  as  we 
have  seen  in  the  preceding  section.  But  as  they  intro- 
duce Peter's  denials  of  our  Lord  between  these  pro- 
ceedings before  the  council  and  his  being  led  away  to 
Pilate,  they  here  resume  the  thread  of  their  narrative 
with  a  short  abstract.  This  mention  by  St  Matthew  and 
St  ]\Iark,  of  the  meeting  of  the  council,  and  of  the  resolu- 
tion to  have  Jesus  put  to  death,  is  nothing  more,  there- 
fore, than  a  recalling  to  mind,  and  a  summary  of  what 
had  been  previously  related  at  greater  length,  and  on  that 


THE  NARRATIVES  OF  OUR  LORd's  PASSION.  393 

account  is  not  to  be  found  cither  in  the  Gospel  of  St 
Luke  (avIio  makes  the  delivery  of  Jesus  to  Pilate  follow 
immediately  upon  the  judgment  passed  by  the  council) 
or  in  that  of  St  John.  Thus,  we  have  another  instance 
here  of  one  of  those  repetitions  of  St  Matthew's,  which 
naturally  arise  from  the  greater  freedom,  and  less  strict- 
ness of  attention  to  order,  in  the  mode  of  writing  by 
which  he  is  distinguished ;  while  St  Mark,  by  a  slight 
modification  of  what  he  has  taken  from  St  Matthew,  points 
already  to  the  true  explanation:  according  to  him,  the 
decision  of  the  council  of  the  elders  and  the  scribes,  had 
evidently  for  its  object  not  the  condemnation  of  Jesus, 
for'  that  was  already  settled,  but  his  being  delivered  to 
Pilate  (Mark  xv.  1). 

Next  follows,  in  St  Matthew,  a  passage  again  quite  pecu- 
liar to  himself,  and  every  way  in  accordance  with  the  plan 
and  character  of  his  Gospel.  The  horrific  end  of  the 
traitor  Judas,  could  be  fitly  recorded  by  no  one  so  well 
as  by  a  fellow  Apostle  ;  and  how  could  we  expect  this  to 
be  done  by  St  Matthew,  without  a  reference  to  the  word 
of  prophecy  1  It  is  St  Matthew  who  relates  the  cata- 
strophe, and  therefore  we  do  not  find  it  recorded  in  the 
regular  order  of  time  (for  it  is  not  likely  that  the  suicide 
of  Judas  took  place  at  so  early  an  hour  in  the  morning, 
but  rather  at  a  time  when  the  condemnation  of  the  Just 
one  had  been  already  pronounced  by  Pilate) ;  but  in  one 
breath,  so  to  speak,  with  the  account  of  what  took  place 
at  the  meeting  of  the  Sanhedrim.  Moreover,  the  details 
which  he  gives  us,  are  in  harmony  with  the  Israelitic 
and  prophetic  character  of  his  whole  Gospel.  Fii^st, 
we  have  the  repeated  mention  of  the  prophesied  pieces  of 
silver  ;  in  the  second  place,  the  admission  of  the  innocence 
of  Jesus  by  the  very  disciple  who  betrayed  him  ;  thirdly. 


394  THE  FOUR  WITNESSES. 

the  purpose  to  which  that  money  was  applied  by  the  high 
priests,  as  well  as  their  revulsion  from  the  price  of  blood  ; 
fourthly,  the  quotation  of  the  striking  words  of  the 
prophet ;  fifthhi,  and  finally  (v.  5),  the  death  of  the  cid- 
prit  by  self-strangulation,  after  confession  of  his  offence 
(v.  4),  but  without  any  penitent  recourse  to  the  grace  of 
God.  All  these  details  were  eminently  important  as 
respects  the  impression  they  Avere  likely  to  make  on  an 
Israelite  reader. 

In  what  he  further  records,  St  Matthew  again  supplies 
the  groundwork  for  the  narratives  of  his  fellow  Evan- 
gelists, but  always  with  numerous  details  which  do  not 
cease  to  be  peculiarly  his  own,  and  fully  express  both  the 
point  of  view  from  which  he  contemplated  the  scenes  he 
describes,  and  his  personal  calling  and  individuality,  such 
as  we  have  all  along  observed  them. 

The  description  given  of  Jesus  (v.  11)  standing  before 
the  governor,  is  found  only  in  St  2*Iattliew.  Did  it  not 
recall  to  his  thoughts  the  words  of  the  prophet :  as  a 
sheep  BEFORE  her  shearers  ?  Then  the  silence  maintained 
by  our  Lord  before  Pilate,  which  St  John  places  at  a  sub- 
sequent moment  (v.  9,  10),  and,  as  it  would  appear,  at 
the  proper  historical  place,  is  recorded  by  St  Matthew 
(v.  12  and  14),  followed  here  also  by  St  Mark  (v.  3  and  5), 
at  the  first  interrogatory  before  the  governor.  St  Luke 
mentions  a  like  sublime  silence  only  before  Ilerod  (v.  9). 

Subsequently,  when  the  question  arises  about  the  re- 
leasing of  a  prisoner,  none  of  the  EA'angelists  records  in 
so  striking  a  manner  as  St  Matthew,  the  parallel  between 
Jesus  and  Barabbas,  and  the  accomplishment  at  that  very 
moment  of  the  prophecy  :  He  ivas  numbered  luith  the 
transgressors.  In  his  Gospel  alone  do  we  find  the  words 
addressed  by  Pilate  to  the  people  so  distinctly  given 


THE  NAERATIVES  OF  OUR  LORD'S  PASSION.  395 

(v.  17) :  WJiom  luill  ye  that  I  release  unto  youf  Barab- 
has,  OR  Jesus  ivhich  is  called  Christ  f  And,  again  (v.  20) : 
The  chief  priests  and  elders  persuaded  the  midtitude  that 
they  should  ash  for  Barahhas,  and  destroy  Jesus ;  and 
afterwards  (v.  21),  in  the  second  question  put  by  Pilate  : 
Whether  of  the  twain  luill  ye  that  I  release  unto  youf 
St  Mark  already  slieAYS  mucli  more  conciseness  in  this  part 
of  his  Gospel ;  St  Luke  gives  a  summary  statement  of 
that  intermediate  event  (v.  17  and  18);  St  John  records 
it  likewise  in  a  few  words,  which  terminate  in  the  short 
and  impressive  observation  :  Noiu,  Barahhas  tuas  a  rohher 
(v.  39,  40). 

Further,  it  is  in  our  first  Gospel  alone  that  we  find  the 
dream  of  Pilate's  wife,^  and  in  consequence  of  that  dream, 
the  warning  sent  to  her  husband :  Have  thou  nothing  to 
do  with  that  just  man.  Revelations  communicated  by 
means  of  dreams,  are  intimately  associated  with  the 
peculiar  relation  maintained  by  St  Matthew  with  the  Old 
Testament  (Matth.  i.  20,  ii.  12,  13,  19).  As  a  homage 
on  the  part  of  the  Gentiles  to  the  King  of  the  Jews,  this 
particular  incident,  too,  found  its  most  fitting  place  in  St 
Matthew  (comp.  ii.  1,  2). 

Meanwhile,  it  is  by  this  intervening  incident  that  St 
Matthew  clearly  explains  to  us  what  the  precise  moment 
was  of  which  the  high  priests  availed  themselves  to  per- 
suade the  people  to  ask  for  the  release  of  Barabbas  and 
not  of  Jesus  (v.  17-20). 

When,  afterwards,  Pilate  had  no  longer  the  courage  to 
resist  the  tumult,  but  continues,  nevertheless,  to  protest 


^  That  at  the  time  tliese  events  took  place,  Roman  governors  were  alloM-ecl  to 
take  their  wives  to  the  provinces  along  with  them,  is  in  our  days  placed  bej-ond 
a  doubt.  The  reader  may  consult  Tacitus,  Ann.  1.  i.  cap.  40 ;  ii.  cap.  55 ;  iii. 
cap.  33. 


396  THE  FOUR  WITNESSES. 

in  favour  of  the  innocence  of  Jesus,  and  imagines  tliat  lie 
in  sucli  a  way  could  remain  guiltless  of  shedding  innocent 
blood,  it  is  only  in  St  Matthew  that  we  find  this  protes- 
tation accompanied  with  a  symbolical  action,  well  known 
to  the  Jews  from  the  writings  of  Moses,  and  to  which 
other  nations  also  were  nowise  strangers  :  He  took  water, 
and  luashed  his  hands}  before  the  midtitude  (v.  24). 

Immediately  afterwards  (v,  25)  St  Matthew,  and  here 
again  none  but  him,  records,  in  conformity  with  the  pro- 
phetic tendency  which  is  peculiar  to  him,  that  frightful 
saying  of  the  Jews,  of  which  the  accomplishment  is  still, 
after  the  lapse  of  eighteen  centuries,  before  our  eyes :  His 
blood  be  on  us,  and  on  our  children. 

Here  (v.  26),  and  afterwards  in  St  Mark  (v.  15),  the 
scourging  of  Jesus  is  recorded  without  the  addition  of  any 
accompanying  circumstances;  in  a  single  word,  as  if  by 
the  way.  It  is  only  in  St  John  that  we  find  that  part  of 
the  outrages  inflicted  on  Jesus  in  its  proper  place  and 
in  its  full  connexion  ;  while  St  Luke  (as  we  shall  see 
hereafter)  fully  informs  us  of  the  true  nature  of  that 
scourging. 

Then  the  outrages  committed  by  the  insolent  soldiery 
in  the  Prfetorium  are  recorded  by  St  Matthew,  and  after 
him  by  St  Mark,  without  their  observing  the  precise 
order  of  events.  It  is  only  St  John  who  throws  sufficient 
light  on  that  part  of  the  Saviour's  passion,  to  enable 
us  to  perceive  that  it  did  not  follow,  but  precede 
the  final  acquiescence  of  the  governor  in  the  will  of  the 
people. 

The  mocking  of  Pilate's  soldiers  presents  us  with  two 

'  Dent.  xxi.  1-9.  As  respects  the  hcatlicii  "E^oy  ijv  toI?  TraXmoTf  (says 
tlie  Sclioliast  on  tlie  Ajax  of  Sophocles,  v.  6G4),  otuv  ij  c^ovoj/  di/^pwirou  If 
uKXas  cr^ayas  (Troiovf,  vSari  dnovirTTtiv  tus  ^flpus  (Is  mOapaiv  tov  /xtdtr/iaros. 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  397 

remarkable  particulars  as  recorded  by  St  Mattliew  :  firsts 
the  reed  placed  instead  of  a  sceptre  in  the  hand  of  the 
suffering  King ;  ihcn  the  bowing  of  the  knee  in  derision. 
For  this  St  Mark  employs  the  proper  Roman  word,  to 
salute}  No  doubt,  in  writing  this  description,  the  soul  of 
St  Matthew  was  impressed  wdth  the  recollection  of  these 
words  of  the  psalm  :  /  sliall  (jive  thee  the  heathen  for 
thine  inheritance,  and  the  nttermost  2'xirts  of  the  earth  for 
thy  jjossession.'^  In  the  very  derision  of  the  wicked  there 
was,  on  the  Lord's  part,  while  permitting  it,  a  hidden  pro- 
phetic meaning. 

St  Mark,  as  we  have  seen,  here  follows  closely  the 
footsteps  of  St  Matthew,  only  abridging  here  and  there 
the  narrative  of  his  predecessor.  Ilis  amplilications  and 
modifications  of  expression  arc  equally  of  the  same  nature, 
as  we  before  observed.  Thus  (v.  4)  he  gives  Pilate's 
impatient  question  in  the  expressive  words :  Ansiuerest 
thou  nothing  f  Thus  he  is  the  first  who  gives  the  striking 
elucidation  (adopted  afterwards  by  St  Luke)  concerning 
Barabbas,  that  he  lay  hound  with  them  that  had  made 
insurrection  luith  him,  who  had  committed  murder  in  the 
insurrection  (St  Luke  here  further  adds  only  that  this 
sedition  had  been  in  the  city,  v.  19).  But  what,  above 
all,  makes  St  Mark's  Gospel  interesting  at  this  part,  is 
the  circumstance  preserved  by  him  alone,  that  the  asking 
for  the  release- of  a  prisoner  at  the  feast,  according  to  the 
usual  custom,  came  from  the  midst  of  the  multitude  (v.  8) ; 
so  that  Pilate,  in  conformity  with  his  whole  mode  of  pro- 
cedure in  this  affair  (never  acting  directly,  but  always  in 
the  way  of  exercising  his  influence),  even  takes  advantage 

*  Gr.  rfo-jraffo-^at.     Lat.  (illqnem  regem  vel  iinpcratorcm  SALUTARE. 

*  Ps.  ii.  8.     Comp,  Rev.  iii.  2G,  27. 


398  THE  FOUR  WITNESSES. 

of  this  demand,  in  order,  if  possible,  to  save  Jesus.  The 
proposal  is  expressed  in  ratlier  general  terms  by  St  John 
as  well  as  bj  St  Matthew  ;  and  but  for  St  Mark's  obser- 
vation, Pilate  might  appear  (contrary  to  what  we  should 
expect  from  the  pride  of  a  Roman)  to  have  been  the  first 
to  suggest  the  release. — What  we  find  further  added  in  this 
second  Gospel  is  not  without  meaning  (v,  15):  And  so 
Pilate,  WILLING  TO  content  the  people,  released  Barah- 
has  unto  them.  Finally  (v.  20),  St  Mark  here  again  lays 
an  emphasis  on  an  important  circumstance  already  re- 
corded by  St  Matthew  (v.  31):  After  they  had  moclced 
Jesus,  tliey  tooh  the  rohe  of  from  him,  and  put  his  oavn 
raiment  {ra  'iBta,^  on  him.  It  would  appear,  then,  from  a 
comparison  of  this  with  St  John's  account  (v.  13-16), 
that  Jesus  was  delivered  by  Pilate  to  be  put  to  death  as 
Kinr/  of  the  Jews,  while  he  yet  wore  the  royal  garments 
put  in  mockery  upon  him, 

St  Luke  pursues  his  historical  course  in  placing  facts 
in  a  new  order,  by  means  of  some  remarkable  additions 
and  modifications. 

The  charge  of  having  wished  to  set  up  a  worldly 
kingdom  in  the  face  of  tlie  imperial  authority  is  fully 
brought  out  only  by  him  (v.  2) :  We  found  this  felloiu 
perverting  the  nation,  and  forltidding  to  give  tribute  to 
Ccesar,  saying  that  he  himself  is  Christ,  the^  King — (and 
yet  only  a  few  days  before,  he  had  said,  Render  unto 
Ccesar  the  things  that  are  Ccesar  s,  with  a  direct  reference 
to  the  payment  of  tribute !)  St  Luke  (xx.  26)  observes 
on  that  occasion,  that  the  Pharisees  could  not  take  hold 
of  his  words  before  the  people.     Now  they  wrest  the 

*  Thus  in  t!ie  author's  rendering,  instead  of  "  a  king,"  as  in  our  authorized 
Bible.— Tr. 


THE  NARRATIVES  OF  OUR  LORD's  TASSlON".    399 

words   of  Jesus,   and   slander  him   falsely   before  the 

GOVERNOR. 

Here  the  question  and  answer  respecting  the  Saviour's 
kingship  (v.  '3)  arc  given  with  great  conciseness.  AYe  shall 
find  St  John  fiir  more  ample  in  his  details.  But  St  Luke, 
on  the  other  hand,  is  the  only  one  that  records  the  send- 
ing of  Jesus  to  Herod — a  circumstance  of  the  very  highest 
importance  (v.  4-17).  Pilate,  seizing  the  opportunity 
presented  to  him  by  the  cry  raised  by  the  chief  priests 
and  the  people  (v.  5),  inquires  of  them  whether  Jesus  be 
a  Galilean  (v.  6);  and,  on  their  answering  in  the  affirma- 
tive, imagines  that  he  has  found  the  means  of  ridding 
himself  of  the  embarrassment  which  the  alfair  was  causing 
him,  by  sending  the  accusers  to  Herod, — not  that  he 
might  have  Jesus  condemned  by  him,  but  in  order  to 
have  the  validity  of  the  accusation  preferred  against  Jesus 
on  the  ground  of  a  disturbance  in  Galilee  (v.  5,  14,  15), 
decided  by  the  testimony  of  a  Galilean  prince.  Here, 
consequently,  we  find  in  our  historical  Evangelist, — 
1st,  The  mention  of  a  Herod,  which  we  have  already 
spoken  of  as  characteristic  in  St  Luke  ;^  2d,  That  most 
important  particular  (v.  8  and  9)  of  the  silence  observed 
by  the  Saviour  in  the  presence  of  a  man  who  wanted 
merely  to  gratify  an  idle  curiosity  by  seeing  him  perform 
a  miracle ;  as  well  as,  3^,  The  derision  (v.  11)  that  fol- 
lowed that  holy  silence  ;  finally,  4th,  The  observation 
how  Pilate  and  Herod,  formerly  enemies,  on  this  occasion 
became  friends  (v.  12) — a  circumstance  to  which  we  fur- 
ther find  a  striking  allusion  made  in  a  prayer  of  the 
Apostles  (Acts  iv.  27,  28). 

But  our  Evangelist  is  of  the  greatest  importance  here  in 
elucidating  that  leading  circumstance  in  our  Lord's  pas- 

'  p.  153. 


400  THE  rOUK  WITNESSES. 

sion  before  Pilate,  to  wit,  the  scourging.  In  as  much  as 
St  Matthew  and  St  Mark  make  mention  of  this  outrage 
immediately  before  Jesus  was  deliA^red  oyer  to  be  crucified, 
one  midit  imagine  for  a  moment,  that  what  we  haye  to 
contemplate  here  is  that  species  oi  JlageUation  which  used 
often  to  precede  crucifixion  as  an  aggrayation  of  the 
punishment,  much  in  the  same  way  as,  in  the  penal  code 
of  France,  the  right  hand  of  the  parricide,  it  is  ordained, 
shall  be  cut  off  previous  to  his  being  beheaded.  And 
such  is  the  yiew  that  many  haye  taken  of  the  scourging  of 
Jesus ;  others  (with  still  less  appearance  of  probability)  haye 
supposed  it  a  kind  of  torture.  St  Luke  enables  us  to  see 
the  matter  in  its  true  light.  In  his  Gospel  (y.  16),  Pilate 
declares  to  the  Jews,  after  his  finding  that  the  sending  of 
the  accused  to  Herod  had  produced  nothing  to  his  preju- 
dice, that  he  should  be  scourged  and  tlien  set  at  liberty. 
And  now,  when,  previous  to  that  projected  pwiishmenf, 
the  attempt  still  to  save  Jesus,  by  taking  advantage  of  the 
privilege  enjoyed  by  the  people  at  the  feast,  had  failed, 
the  governor  makes  a  second  attempt  to  cause  the  accused 
to  be  scourged  and  then  to  be  released,  a  measure  by 
which  he  seeks  to  appease  both  the  Jews  and  his  own 
conscience  (v.  22).  This  chastisement,  then,  was,  accord- 
ing to  the  invariable  accuracy  that  characterises  St  Luke's 
expressions,  nothing  more  than  the  judicial  expression 
for  scourging}  which,  in  point  of  fact,  is  nowhere 
mentioned  by  St  Luke  but  under  that  name.  By  this 
punishment  the  governor,  in  the  exercise  of  his  cruel 
benevolence,  seems  to  have  had  in  view  some  sensible 
correction  oy' punishment,  whereby  a  person  who  had  not 

'  L.  7.  Dig.  lie  pcenis.  '■^  Fiistium  nAmomtio,  fldgeUorum  CASTIGATIO."  In 
like  maniief  the  Evangelists  and  the  Acta  carefully  distinguish  betwixt  the  heat' 
ii)(j  with  rods,  and  i\\Q  flagellation  (scourging)  Avith  the  -whip. 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  401 

been  found  guilty  of  any  delinquency  worthy  of  death, 
might,  after  due  warning,  be  set  at  liberty.^  For  the 
purpose  of  engaging  the  feelings  of  the  people  by  this 
means  in  his  favour,  he  presents  the  victim  thus  cruelly 
insulted  in  his  state  of  humiliation,  held  up  in  mockery  as 
a  king,  as  we  shall  see  afterwards  given  in  more  detail  by 
St  John.  But  this  half  measure  proved  equally  ineffectual 
for  serving  the  governor's  purpose. 

As  for  the  rest  (v.  22,  compared  with  v.  4,  14  and 
15),  St  Luke  here  again  attaches  himself  particularly  to 
that  declaration  of  the  Saviour's  innocence,  repeated  three 
several  times  by  the  governor.^  The  antithesis  between 
the  Prince  of  life  and  the  murderer,  stands  out  in  strong 
relief  in  this  gospel  (v.  25).^  He  passes  over  the  mock- 
ing by  the  soldiers  in  the  Praetorium  ;  but,  as  if  to  com- 
pensate for  that  omission,  it  is  he  alone  who  records  for 
us,  as  we  have  seen,  the  mocking  of  Jesus  by  Herod  and 
his  satellites  (v.  11) ;  as  respects  which,  also,  the  gorgeous, 
that  is,  the  white  robe,^  has  also  its  meaning,  as  an  involun- 
tary tribute  to  the  innocence,  as  well  as  to  the  royal 
dignity  of  our  Lord. 

Here  we  again  find  the  Gospel  of  St  John  of  the  utmost 
importance  on  account  of  his  insertions,  his  explanations, 
and  his  fully  recorded  conversations,  particularly  those  be- 
tween Jesus  and  the  governor ;  whilst  he  omits  the  sending 
of  our  Lord  to  Herod,  and  is  very  concise  with  respect  to 
what  passed  regarding  Barabbas. 

*  As  in  the  Roman  law  an  outrage  committed  against  the  patromis^  for  exam- 
ple, was  punished  according  to  L.  1.  D.  de  jure  patronatus:  "  Tantummodo 
CASTIGARI  eum  sub  comininatione  aliqua  severitatis  non  defuturce^  si  rursiis 
causam  querclce  prcebuerit,  et  DEMITTI  oportct.''''  See  this  castigari  et  demitti 
(the  very  words  of  Pilate  in  St  Luke)  also  in  L.  7.  D.  de  extraord.  crimin. 
Among  such  misdeeds  punishable  by  magistrates  with  a  discretionary  penalty, 
Grotius  reckons  the  introduction  of  foreign  modes  and  objects  of  worsliip. 

*  Comp.  p.  176.  '  Comp.  Acts  iii.  14,  15.  *  Vulg.  veste  alba. 

2  c 


402  THE  FOUK  WITNESSES. 

It  is  he  alone  who  throws  the  clearest  light  on  the 
insults  done  to  Jesus  in  the  Prcetorium,  in  connexion  with 
the  objects  which  Pilate  had  in  view.  Let  us  look  at  the 
details : — 

First  of  all,  he  directs  our  notice  (v.  28)  to  the  hypo- 
crisy of  the  chief  priests  and  scribes,  who  refrain  from 
entering  thoipagan  governor's  Prsetorium  lest  they  defile 
themselves — while  they  at  the  same  time  call  on  him  to 
put  the  innocent  to  death,  thus  truly  straining  at  a  gnat, 
and  swalloiuing  a  camel}  At  the  same  time,  both  here 
and  afterwards  (xix.  14),  he  fixes  our  attention  on  pre- 
cise periods.  Further,  it  is  only  in  his  Gospel  that  w^e 
find  this  circumstance — that  Pilate  complied  with  the 
scruples  of  the  Jews,  and  from  time  to  time  came  out  of 
the  Prcetorium  to  address  them  (v.  29,  33,  xix.  9).  It 
is  thi'ough  St  John  alone  that  we  see  how  the  good  con- 
fession of  his  kingship  2  was  made  by  the  Saviour  in  the 
governor's  Prcetorium,  representing  the  Roman  monarchy 
(v.  33  and  following  verses).  It  is  only  here  that  w^e 
have  the  first  words  that  were  exchanged  betwixt  the 
chief  priests  and  the  governor ;  and  on  the  occasion  of 
those  words  being  spoken,  the  recalling  of  what  had  been 
said  prophetically  by  Jesus  himself,  to  wit,  that  he  should 
be  put  to  death,  not  after  the  manner  of  the  Jews,  but 
upon  the  cross,  which  was  used  for  punishment  by  the 
Romans  (v.  29-32) — and  which  death  he  had  on  several 
occasions  in  this  same  Gospel  caUed  his  being  lifted  up. 
Not  less  remarkable  here  are  the  more  ample  explana- 
tions which  the  Saviour,  with  a  Divine  wisdom,  asks  and 
gives,  before -he  comes  to  the  direct  confession  :  that  he 
IS  KING.  Then,  from  the  simple  words  of  Jesus  (v.  36), 
it  becomes  very  clear,  with  what  full  conviction  Pilate 

'  Miidli,  xxiii.  24.  '  1  Tim.  vi.  13. 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  403 

might  consider  the  kingship  of  this  accused  person  as 
sometliing  that  never  could  prejudice  the  Roman  autho- 
rity. All  that  he  sees  now  (as  he  oscillates  between  his 
fears  and  his  raillery)  in  this  title  of  King  of  the  Jews,  is 
a  means  of  humbling  the  Jewish  people  whom  he  hates. 
By  this  same  spirit  are  his  soldiers  also  actuated  after- 
wards, in  the  insults  and  mockery  with  which  they  indulge 
themselves  in  the  Prcetorium.  It  is  only  in  St  John  that 
Pilate  here,  on  each  occasion  of  his  having  to  address 
himself  to  the  Jews,  calls  the  Divine  sufferer  by  the  name 
of  YOUR  King  (xix.  14,  15).  It  is  thus  that  he  finally 
leads  on  the  Jew^s  to  purchase,  so  to  speak,  the  condem- 
nation of  their  Messiah,  by  disowning  that  very  royalty 
of  Israel  itself,  and  by  an  involuntary  acknowledgment  of 
the  rights  and  of  the  authority  of  the  Roman  emperor, 
(v.  15):  Pilate  saith  unto  them,  Shall  I  crucify  your 
KING  1  The  chief  priests  answered.  We  have  no  king  but 
C^SAR.  Nor  does  he  relinquish  his  purpose  of  crucifying 
Jesus,  only  under  his  title  of  King  of  the  Jews,  to  the 
great  scandal  of  the  chief  priests,  who,  though  eager  to 
see  him  crucified  for  sedition  and  blasphemy,  by  no  means 
desired  that  it  should  be  with  the  title  of  their  king.  On 
the  contrary,  he  persists  in  it,  and  proceeds  to  prescribe 
a  superscription  to  that  effect,  which  was  to  be  WTitten 
over  the  cross  (xix.  19),  and  to  which  we  shall  ere  long 
return. 

We  further  find  noted  only  by  St  John,  certain  other 
declarations  of  great  importance  which  were  made  by 
Jesus  before  Pilate  (v.  37);  for  instance,  his  declaration 
concerning  the  truth,  on  which  occasion  (v.  38)  Pilate 
makes  his  characteristic  answer.  What  is  truth  f 

The  declaration  of  the  Jews  also  (v.  7),  We  have  a 
law,  and  by  our  law  he  ought  to  die,  because  he  made 


404  THE  FOUR  WITNESSES. 

himself  the  Son  of  God,  is  of  importance  at  this  place  for 
the  understanding  of  what  is  implied  in  the  expression 
Son  of  God.  Be  it  observed  that,  for  pretending  to  the 
Messiahship,  the  law  of  the  Jews  did  not  ordain  any  kind 
of  capital  punishment.  Here,  too,  accordingly,  they  under- 
stood the  expression — the  Son  of  God  (in  the  sense  in 
which  Jesus  had  declared  himself  to  be  such),  as  tanta- 
mount to  what  they  themselves  had  said  in  other  parts  of 
this  Gospel,  to  wit  (v.  18),  that  he  had  said  also  that  God 
was  his  Father,  making  himself  equal  with  God,  nay 

(x.  33),  MADE  HIMSELF  GOD, 

It  is  chiefly,  however,  as  we  have  said,  with  respect  to 
the  scourging  and  other  outrages  done  to  Jesus  in  the 
Prsetorium,  that  the  Gospel  of  St  John  throws  the  greatest 
light  on  the  subject.  The  scourging  mentioned  cursorily 
by  St  Matthew  and  St  Mark,  elucidated  in  St  Luke  by 
a  single  word  concerning  its  nature  and  the  governor's 
object  in  inflicting  it,  becomes  still  more  clearly  intel- 
ligible in  St  John,  by  means  of  that  connexion  which  it 
had  with  the  last  of  the  parleys  betwixt  Pilate  and  the 
Jews,  and  of  which  the  fourth  Gospel  alone  informs 
us. 

We  have  already  had  sufficient  intimations  of  Pilate's 
inclination  and  purpose.  He  wished  to  rid  himself  of 
the  matter  altogether — to  avoid  embittering  the  Jews 
against  him,  and  nevertheless  to  humble  them  so  far 
as  he  could — to  save  Jesus  if  possible — that  Jesus  of 
whose  innocence  he  was  convinced,  and  for  whose  person 
he  felt  at  once  the  contempt  of  pagan  infidelity  and  pride, 
and  an  involuntary  respect :  such  was  his  object  through- 
out the  whole  proceeding,  and  such  the  motives  at  the 
same  time  that  led  him  to  employ,  instead  of  the  simple 
and  upright  method  of  absolving  and  dismissing  our  Lord, 


THE  NARRATIVES  OF  OUR  LORDS  PASSION.  405 

every  sort  of  artifice,  and  means  that  were  partly  cruel, 
partly  ignoble.  Such  also  were  the  motives  which  made 
him  desirous  from  the  very  first  (John,  ver.  31)  to  abandon 
the  matter  entirely  to  the  Jews ;  but,  seeing  that  it  in- 
volved a  criminal  charge,  mixed  up  with  the  question 
whether  a  capital  sentence  should  or  should  not  follow,  and 
that  at  that  time,  under  the  Roman  domination,  the  Jews 
were  not  allowed  to  pronounce  sentence  of  death,  he  had 
no  choice,  but  was  compelled  to  take  cognisance  of  the  case. 
When,  however,  his  simply  declaring  that  he  had  found 
no  fault  in  the  accused  had  availed  him  nothing,  he  seized 
the  opportunity  suggested  to  him  by  a  word  which  had 
escaped  from  one  of  the  accusers,  to  send  him  to  Herod, 
for  the  purpose  of  collecting  information  and  the  evidence 
of  witnesses.  He  then  makes  use  of  the  scoffing  yet 
favourable  evidence  thus  obtained,  in  proposing  a  middle 
course — that  of  first  subjecting  the  accused  to  corporal 
punishment,  and  then  setting  him  at  liberty.  Neverthe- 
less, previous  to  such  proceeding,  the  shouts  of  the 
people  demanding  the  release  of  a  prisoner  suggest 
another  idea  to  him — that  of  offering  to  release  Jesus  on 
the  feast.  But  this  subterfuge  likewise  serves  him  not ; 
the  chief  priests  urge  on  the  people  to  demand  Barabbas. 
Meanwhile  the  governor  returns  to  his  former  plan  (Luke 
V.  22).  Jesus  consequently  is  scourged  in  the  Praetorium. 
Now,  St  John  makes  us  see  still  more  clearly  how  this 
scourging  made  no  part  of  the  capital  punishment,  but, 
on  the  contrary,  had  for  its  object  the  avoidance  of  the 
crucifixion.  Pilate  therefore  tooTc  Jesus  and  scourged  him, 
(xix.  1) — that  is,  ordered  i(im&  to  be  seized,  and  ordered 
him  to  be  scourged  by  his  soldiers.  In  strict  connexion 
with  this  outrage  are  those  mockings  of  the  soldiers  which 
St  Matthew  and  St  Mark  had  already  mentioned  very 


406  THE  FOUR  WITNESSES. 

fully,  and  to  which  St  John  adds  nothing  but  the  act  of 
smiting  him  luith  their  hands  (v.  3). 

But  what,  in  particular,  as  we  said,  is  made  clear  to  us  by 
St  John,  is  the  use  which  the  governor  makes  of  that  out- 
rage, in  order  to  propitiate  the  people  in  favour  of  Jesus, 
and  to  save  him  from  undergoing  the  punishment  of  the 
cross.  He  knew  that  the  chief  priests  had  delivered  him 
for  envy.i  He  therefore  addresses  himself  to  the  people, 
presents  Jesus  to  them  under  the  deepest  humihation, 
cruelly  outraged,  with  the  crown  of  thorns  upon  his  head, 
and  arrayed  in  the  purple  robe ;  all  the  while,  nevertheless, 
repeating  his  protestation  :  /  find  no  fault  in  him,  and 
adding  those  striking  words  :  Behold  the  man  (v.  4, 
5).  But  the  chief  priests,  with  the  officers,  proceed  to 
undo  this  impression  by  dint  of  violent  outcries.  The 
governor,  on  his  side,  persists  in  declaring  the  innocence 
of  Jesus  (v.  6).  But,  behold,  a  few  words  uttered  by  the 
Jews  (that  is  to  say,  as  St  John  always  has  it,  by  the 
chiefs  of  the  Jeius)  suggest  to  Pilate  a  new  ground  of 
alarm  (v.  7,  8) :  he  made  himself  tr^  Son  of  God.  This 
leads  to  a  new  question  being  put  to  Jesus  (v.  9):  Whence 
(from  what  origin,  of  what  nature)  art  thou  f  with  what 
follows  (v.  10  and  11).  And  now  he  has  almost  made 
up  his  mind  to  release  him  (v.  1 2) ;  but  the  Jews  again 
inspire  him  with  fresh  apprehensions  by  saying  (v.  1 2) : 
If  thou  let  this  man  go,  thou  art  not  GcBsar's  friend. 
Pilate  places  himself  on  the  judgment-seat^  (v.  13),  there 
to  pronounce  the  final  sentence.    Once  more  he  addresses 

'  St  Matthew  (v.  18)  had  ah-eady  informed  us  of  this.  But  what  he  says 
in  general,  ybr  envy  they  had  delivered  him,  St  Mark  (v.  10)  explains  by  ex- 
pressly saying  that  the  envy  was  that  of  tlie  chief  priests. 

*  Tlie  Lithostrotos,  in  Hebrew  Ctahhatha,  was  a  kind  of  mosaic  flooring 
{pavimentum  tessellatuvi)  on  wliich  the  Roman  magistrates,  in  the  conquered 
provinces,  took  their  seat  on  solemn  occasions. 


THE  NAHKATIVES  OF  OUR  LOKD's  PASSION.  407 

the  Jews  in  these  words  (v.  14) :  Behold  your  King !  to 
which,  when  uttered  bj  him,  no  meaning  can  be  attaclied 
but  this  :  If  I  dcUver  him  to  be  crucified,  it  shall  only  be 
under  the  title  and  in  the  quality  of  King  of  the  Jews ; 
the  reply  to  which,  on  the  part  of  the  chief  priests, 
involves  an  absolute  disavowal  of  all  expectation  of  a 
Messiah  :  We  have  no  king  hut  CcBsar  (v.  15).  After- 
wards, when  Pilate  actually  places  this  title  on  the 
superscription  over  the  cross  (v.  19-22),  he  tortiu'es  these 
same  chief  priests  by  his  answer  to  their  complaint :  Wiat 
I  have  2vritten,  I  have  written.  And  now  Pilate  delivers 
him  to  be  crucified !  The  precise  moment  when  the 
solemn  sentence  to  that  efi'ect  went  forth  from  Gabbatha, 
is  recorded  by  St  John  alone  (v.  14).  It  luas  the  pre- 
pajrition  of  the  passove?\  and  about  the  sixth  hour ;  to 
wit,  as  we  shall  see  ere  long,  six  hours  hefore  the  com- 
mencement of  that  Sabbath's  preparation  ;  that  is,  ahout 
nine  o' clock  in  the  morning. 

After  this  St  John  attaches  himself  anew  to  the  synop- 
tical Gospels.  Like  them  he  records  for  us  how  Jesus 
was  led  away  (v.  16),  and  it  is  then  that  the  details  of 
our  Lord's  sufferings  on  the  cross  commence. 

But  before  entering  upon  these,  let  us  once  more  give 
a  cursory  glance  at  the  section  of  which  we  have  been 
treating,  and  the  details  of  which  succeed  each  other  as 
foUows  : — 1.  The  chief  priests  lead  Jesus  away  to  Pilate 
(according  to  all  the  Evangelists).  It  was  early  in  the 
morning  (according  to  St  John).  2.  Pilate  presents  him- 
self to  the  Jews,  and  desires  (in  vain)  to  leave  the  trial 
in  their  hands  (according  to  St  John).  3.  The  chief 
priests  begin  to  accuse  Jesus  of  sedition  (according  to  St 
Luke).  4.  On  Pilate's  questioning  him,  Jesus  declares 
himself  to  be  a  king  (according  to  all  the  Evangelists) ; 


408  THE  FOUR  WITNESSES. 

nevertheless,  not  without  having  previously,  5,  given  a  very 
precise  meaning  to  the  kingship  which  he  claimed  (accord- 
ing to  St  John).  6.  Pilate  declares  that  he  finds  no  fault 
in  him  (according  to  St  Luke  and  St  John).  7.  The  chief 
priests  insist.  The  governor,  in  consequence  of  some 
words  that  escape  from  them,  sends  him  to  Herod 
(according  to  St  Luke).  8.  Herod,  too,  finds  him  equally 
guiltless,  but  sends  him  back  to  Pilate,  deriding  him,  and 
after  having  put  upon  him  a  white  robe,  (according  to  St 
Luke).  9.  Pilate  would  fain  release  him  after  having 
chastised  him  (ibid).  10.  The  multitude  begin  to  insist 
that,  according  to  custom  at  the  feast,  Pilate  should  release 
a  prisoner  unto  them  (according  to  St  Mark).  11.  Pilate 
proposes  that  Jesus  should  be  the  person  (according  to 
all  the  Evangelists).  12.  Meanwhile  Pilate  is  called  aside 
and  warned  by  his  wife  (according  to  St  Matthew).  The 
chief  priests  avail  themselves  of  this  pause,  in  order  to 
stimulate  the  multitude,  13,  to  call  for  the  release  of 
Barabbas  (according  to  all  the  Evangelists).  14.  The 
governor  falls  back  on  his  former  proposal  (according  to 
St  Luke).  15.  He  causes  Jesus  to  be  scourged  in  the 
Prsetorium  (according  to  St  Matthew,  St  Mark,  and  St 
John).  To  this  the  soldiers  add  all  manner  of  cruel 
mockings  (according  to  the  same  Evangelists).  16.  Pilate 
causes  Jesus  to  come  out  with  a  crown  of  thorns,  and 
the  robe  put  upon  him  in  derision  (according  to  St  John). 
1 7.  The  chief  priests  call  anew  for  the  crucifixion  of  Jesus 
(according  to  all  the  Evangelists).  18.  They  throw  the 
governor  into  fresh  embarrassment  by  pronouncing  the 
name  :  Son  -of  God  (according  to  St  John).  19.  Fresh 
interchange  of  words  between  the  governor  and  Jesus 
(according  to  St  John) ;  and  after  that,  20.  between  the 
governor  and  the  Jews  (ibid).    21.  It  is  about  nine  o'clock 


THE  NARRATIVES  OF  OUR  LORDS  PASSION. 


409 


in  the  morning.  Pilate  places  himself  on  the  seat  of 
judgment  (ibid).  22.  He  calls  Jesus  the  King  of  the  Jews 
(ibid).  23.  The  Jews  declare  that  they  have  no  king 
but  Caesar  (ibid).  24.  Pilate  washes  his  hands  before  the 
multitude,  and  declares  that  he  is  innocent  of  the  blood 
oi  this  just  person  (according  to  St  Matthew).  25.  The 
people  exclaim  :  His  blood  be  on  us  and  on  our  children 
(ibid).  26.  Pilate  delivers  Jesus  to  be  crucified  (according 
to  all  the  Evangelists).  27.  That  same  day  Judas  also 
testifies  that  he  had  betrayed  innocent  blood,  and  hangs 
himself  (according  to  St  Matthew). 

THE  CRUCIFIXION. 


Matth.  xxvii.  32-56. 

32.  Aud  as  they  came  out,  they 
fonnd  a  man  of  Cyrene,  Simon  by 
name  :  him  they  compelled  to  bear 
his  cross. 

33.  And  when  they  were  come 
unto  a  place  called  Golgotha,  that 
is  to  say,  A  place  of  a  skull,  34. 
They  gave  him  vinegar  to  drink 
mingled  with  gall :  and  when  he 
had  tasted  thereof,  he  would  not 
drink. 

35.  And  they  crncified  him,  and 
parted  his  garments,  casting  lots : 
that  it  might  be  fulfilled  which  was 
spoken  by  the  prophet.  They  part- 
ed my  garments  among  them,  and 
upon  my  vesture  did  they  cast  lots. 
36.  And,  sitting  down,  they  watched 
him  there;  37.  And  set  up  over  his 
head  his  accusation  written.  This 
IS  Jesus  the  King  of  the  Jews. 

38.  Then  were  there  two  thieves 
crucified  with  him ;  one  on  the 
right  hand,  and  another  on  the  left. 


Mark  xv.  21-41. 

21.  And  they  compel  one  Simon 
a  Cyrenian,  who  passed  by,  coming 
out  of  the  country,  the  father  of 
Alexander  and  Rufus,  to  bear  his 
cross. 

22.  And  they  bring  him  unto  the 
place  Golgotha,  which  is,  being  in- 
terpreted, The  place  of  a  skull. 
23.  And  they  gave  him  to  drink 
wine  mingled  with  myrrh:  but  he 
received  it  not. 

24.  And  when  they  had  crucified 
him,  they  parted  his  garments, 
casting  lots  upon  them,  what  every 
man  should  take. 

25.  And  it  Avas  the  third  hour ; 
and  they  crucified  him. 

26.  And  the  superscription  of 
his  accusation  was  written  over, 
The  King  of  the  Jews. 

27.  And  with  him  they  crucify 
two  thieves;  the  one  on  his  right 
hand,  and  the  other  on  his  left. 
28.  And  the  scripture  was  fulfilled, 
which  saith.  And  he  was  numbered 
with  the  transgressors. 


410 


THE  FOUR  WITNESSES. 


39.  And  they  that  passed  by 
reviled  him,  wagging  their  heads, 
■40.  And  saying.  Thou  that  de- 
stroyest  the  temple,  and  buildest  it 
in  three  days,  save  thyself.  If  thou 
be  the  Son  of  God,  come  down  from 
the  cross.  41.  Likewise  also  the 
chief  priests,  mocking  him,  with 
the  scribes  and  elders,  said,  42. 
He  saved  others  ;  himself  he  can- 
not save.  If  he  be  the  King  of 
Israel,  let  him  now  come  down 
from  the  cross,  and  we  will  believe 
him.  43.  He  trusted  in  God;  let 
him  deliver  him  now,  if  he  will 
have  him  :  for  he  said,  I  am  the 
Son  of  God. 

44.  The  thieves  also,  which  were 
crucified  with  him,  cast  the  same  in 
his  teeth. 

45.  Now  from  the  sixth  hour 
there  was  darkness  over  all  the 
land  unto  the  ninth  hour. 

46.  And  about  the  ninth  hour 
Jesus  cried  with  a  loud  voice,  say- 
ing, Eli,  Eli,  lama  sabachthani?  that 
is  to  say.  My  God,  my  God,  why 
hast  thou  forsaken  me?  47.  Some 
of  them  that  stood  there,  when  they 
heard  that,  said,  This  man  calleth 
for  Elias.  48.  And  straightway  one 
of  them  ran,  and  took  a  spungc, 
and  filled  it  with  vinegar,  and  put 
it  on  a  reed,  and  gave  him  to 
diink.  49.  The  rest  said,  Let  be, 
let  us  see  whether  Elias  will  come 
to  save  him. 

50.  Jesus,  Avhen  he  had  cried 
again  with  a  loud  voice,  yielded  up 
the  ghost.  51.  And,  behold,  the 
vail  of  the  temple  Avas  rent  in 
twain  from  the  top  to  the  bottom  ; 
and  the  earth  did  quake,  and  the 
rocks  rent ;  52.  And  the  graves 
were  opened ;  and  many  bodies  of 
the  saints  which  slept  arose,  53. 
And  came  out  of  the  graves  after 


29.  And  they  that  passed  by 
railed  on  him,  wagging  their  heads, 
and  saying,  Ah,  thou  thatdestroyest 
the  temple,  and  buildest  it  in  three 
days,  30.  Save  thyself,  and  come 
down  from  the  cross.  31.  Like- 
wise also  the  chief  priests,  mock- 
ing, said  among  themselves,  with 
the  scribes.  He  saved  others  ;  him- 
self he  cannot  save.  32.  Let 
Christ  the  King  of  Israel  descend 
now  from  the  cross,  that  we  may 
see  and  believe. 


And  they  that  were  crucified 
with  him  reviled  him. 

33.  And  when  the  sixth  hour 
was  come,  there  was  darkness  over 
the  whole  land  until  the  ninth  hour. 

34.  And  at  the  ninth  hour  Jesus 
cried  with  a  loud  voice,  saying, 
Eloi,Eloi,  lama  sabachthani?  which 
is,  being  interpreted,  My  God,  my 
God,  why  hast  thou  forsaken  me  ? 
35.  And  some  of  them  that  stood 
by,  when  they  heard  it,  said,  Be- 
hold, he  calleth  Elias.  36.  And 
one  ran  and  filled  a  spuuge  full 
of  vinegar,  and  put  it  on  a  reed, 
and  gave  him  to  drink,  saying.  Let 
alone ;  let  us  see  Avhether  Elias 
will  come  to  take  him  doAvn. 

37.  And  Jesus  cried  with  a  loud 
voice,  and  gave  up  the  ghost.  38. 
And  the  vail  of  the  temple  was 
rent  in  twain  from  the  top  to  the 
bottom. 


THE  NARRATIVES  OF  OUR  LORD  S  PASSION. 


411 


his  resurrection,  and  went  into  the 
holy  city,  and  appeared  unto  many. 

54.  Now,  when  the  centurion, 
and  they  that  were  with  him 
watching  Jesus,  saw  tlie  earth- 
quake, and  those  things  that  were 
done,  they  feared  greatly,  saying. 
Truly  this  was  the  Sou  of  God. 

55.  And  many  women  were  there 
beholding  afar  off,  wliich  followed 
Jesus  from  Galilee,  ministering  unto 
him  ;  56.  Among  which  was  Mary 
Magdalene,  and  Mary  the  mother 
of  James  and  Joses,  and  the  mother 
of  Zebedee's  children. 


Luke,  xxiii.  26-49. 
26.  And  as  they  led  him  away, 
they  laid  hold  upon  one  Simon,  a 
Cyrenian,  coming  out  of  the  country, 
and  on  him  they  laid  the  cross,  that 
he  might  bear  it  after  Jesus.  27. 
And  there  followed  him  a  great 
company  of  people,  and  of  women, 
which  also  bewailed  and  lamented 
him.  28.  But  Jesus,  turning  unto 
them,  said.  Daughters  of  Jerusa- 
lem, weep  not  for  me,  but  weep  for 
3'ourselves,  and  for  your  children. 
29.  For,  behold,  the  days  are  coming, 
in  the  which  they  shall  say,  Blessed 
are  the  barren,  and  the  wombs  that 
never  bare,  and  the  paps  which  never 
gave  suck.  30.  Then  shall  they 
begin  to  say  to  the  mountains,  Fall 
on  us ;  and  to  the  hills,  Cover  us. 
3 1 .  For  if  they  do  these  things  in 
a  green  tree,  what  shall  be  done  in 
a  dry  ? 

32.  And  there  were  also  two 
others,  malefactors,  led  with  him  to 
be  put  to  death. 

33.  And  when  they  were  come 
to  the  place  which  is  called  Cal- 
vary, there  they  crucified  him,  and 


39.  And  when  the  centurion, 
which  stood  over  against  him,  saw 
that  he  so  cried  out,  and  gave  up 
the  ghost,  he  said.  Truly  this  man 
was  the  son  of  God. 

40.  There  were  also  women  look- 
ing on  afar  off:  among  whom  was 
Mary  Magdalene,  and  Mary  the 
mother  of  James  the  less  and  of 
Joses,  and  Salome;  41.  (Who  also, 
when  he  was  in  Galilee,  followed 
him,  and  ministei'ed  unto  him  ;) 
and  many  other  women  which  came 
up  with  him  unto  Jerusalem. 

John,  xix.  17-35. 
17.  And  he,  bearing  his  cross, 


went  forth  into  a  place  called  the 
place  of  a  skull,  which  is  called  in 
the  Hebrew,  Golgotha;  18.  Where 
they  crucified  him,  and  two  other 
with  him,  on  either  side  one,  and 
Jesus  in  the  midst. 


412 


THE  FOUR  WITNESSES. 


the  malefactors;  one  on  the  right 
hand,  and  the  other  on  the  left. 

34.  Then  said  Jesus,  Fatlier,  for- 
give them ;  for  they  know  not  what 
they  do.  And  they  parted  his  rai- 
ment, and  cast  lots.  35.  And  the 
people  stood  beholding :  and  the 
rulers  also  with  them  derided  him, 
saying.  He  saved  others;  let  him 
save  himself,  if  he  be  Christ,  the 
chosen  of  God.  36.  And  the  sol- 
diers also  mocked  him,  coming  to 
him,  and  offering  him  vinegar,  37. 
And  saying.  If  thou  be  the  King  of 
the  Jews,  save  thyself. 

38.  And  a  superscription  also 
was  written  over  him  in  letters  of 
Greek,  and  Latin,  and  Hebrew, 
This  is  the  King  of  the  Jews. 


39.  And  one  of  the  malefactors 
which  were  hanged  railed  on  him, 
saying,  If  thou  be  Christ,  save  thy- 
self and  us.  40.  But  the  other  an- 
swering, rebuked  him,  saying.  Dost 
not  thou  fear  God,  seeing  thou  art 
in  the  same  condemnation?  41. 
And  we  indeed  justly;  for  we  re- 
ceive the  due  reward  of  our  deeds  : 
but  this  man  hath  done  nothing 
amiss.  42.  And  he  said  unto  Jesus, 
Lord,  remember  me  when  thou 
comest  into  thy  kingdom.  43.  And 
Jesus  said  unto  hira,  Verily  I  say 
unto  thee,  To-day  shalt  thou  be 
with  me  in  paradise. 


19.  And  Pilate  wrote  a  title,  and 
put  it  on  the  cross.  And  the  writ- 
ing was,  Jesus  of  Nazareth,  the 
King  of  the  Jews.  20.  This  title 
then  read  many  of  the  Jews  :  for 
the  place  where  Jesus  was  cruci- 
fied was  nigh  unto  the  city  :  and  it 
was  written  in  Hebrew,  and  Greek, 
and  Latin.  21.  Then  said  the  chief 
priests  of  the  Jews  to  Pilate,  Write 
not.  The  King  of  the  Jews  ;  but 
that  he  said,  I  am  the  King  of  the 
Jews.  22.  Pilate  answered.  What 
I  have  written  I  have  written.  23. 
Then  the  soldiers,  when  they  had 
crucified  Jesus,  took  his  garments, 
and  made  four  parts,  to  every  sol- 
dier a  part ;  and  also  his  coat  : 
now  the  coat  was  without  seam, 
woven  from  the  top  throughout. 
24.  They  said  therefore  among 
themselves.  Let  us  not  rend  it,  but 
cast  lots  for  it,  whose  it  shall  be : 
that  the  scripture  might  be  fulfilled, 
which  saith,  They  parted  my  rai- 
ment among  them,  and  for  ray 
vesture  they  did  cast  lots.  These 
things  therefore  the  soldiers  did. 


25.  Now  there  stood  oy  the  cross 
of  .lesus  his  mother,  and  his  mo- 


THE  NARRATIVES  OF  OUK   LORDS  PASSION. 


413 


44.  And  it  was  about  the  sixth 
hour,  and  there  was  darkness 
over  all  the  earth  until  the  ninth 
hour. 


45.  And  the  sun  was  dai'kened, 
and  the  vail  of  the  temple  was  rent 
in  the  midst.  46.  And  when  Jesus 
had  cried  with  a  loud  voice,  he 
said.  Father,  into  thy  hands  I  com- 
mend my  spirit :  and  having  said 
thus,  he  gave  up  the  ghost. 

47.  Now  when  the  centurion 
saw  what  was  done,  he  glorified 
God,  saying.  Certainly  this  was  a 
righteous  man.  48.  And  all  the 
people  that  came  together  to  that 
sight,  beholding  the  things  which 
were  done,  smote  their  breasts,  and 
returned.  49.  And  all  his  ac- 
quaintance, and  the  women  that 
followed  him  from  Galilee,  stood 
afar  oflf,  beholding  these  things. 


ther's  sister,  Mary  the  wife  of  Cleo- 
phas,  and  Mary  Magdalene.  26. 
When  Jesus  therefore  saw  his  mo- 
ther, and  the  disciple  standing  by 
whom  he  loved,  he  saith  unto  his 
mother.  Woman,  behold  thy  son ! 
27.  Then  saith  he  to  the  disciple, 
Behold  thy  mother !  And  from  that 
hour  that  disciple  took  her  unto  his 
own  home. 


28.  After  this,  Jesus  knowing 
that  all  things  were  now  accom- 
plished, that  the  scripture  might  be 
fulfilled,  saith,  I  thirst.  29.  Now 
there  was  set  a  vessel  full  of  vine- 
gar: and  they  filled  a  spunge  with 
vinegar,  and  put  it  upon  hyssop, 
and  put  it  to  his  mouth.  30.  When 
Jesus  therefore  had  received  the 
vinegar,  he  said,  It  is  finished  : 


And  he  bowed  his  head,  and  gave 
up  the  ghost. 


31.  The  Jews  therefore,  because 
it  was  the  preparation,  that  the 
bodies  should  not  remain  upon  the 
cross  on  the  sabbath-day,  (for  that 
sabbath- day  was  an  high  day,)  be- 
sought Pilate  that  their  legs  might 
be  broken,  and  that  thej'  might  be 
taken  away.  32.  Then  came  the 
soldiers,  and  brake  the  legs  of  the 


414  THE  FOUR  WITNESSES. 

fii-st,  and  of  the  other  which  was 
crucified  with  him.  33.  But  Avhen 
they  came  to  Jesus,  and  saw  that 
he  was  dead  already,  they  brake 
not  his  legs :  34.  But  one  of  the 
soldiers  with  a  spear  pierced  his 
side,  and  forthwith  came  thereout 
blood  and  water.  35.  And  he  that 
saw  it  bare  record,  and  his  record 
is  true ;  and  he  knoweth  that  he 
saith  true,  that  ye  might  believe. 
36.  For  these  things  were  done, 
that  the  scripture  should  be  ful- 
filled, A  bone  of  him  shall  not  be 
broken.  37.  And  again  another 
scripture  saith,  They  shall  look  on 
him  whom  they  pierced. 

I.  Jesus  is  led  towards  Golgotha.  St  Matthew  gives 
the.  outline  only  (v.  32) :  They  found  a  man  of  Cyrene, 
Simon  by  name:  him  they  compelled^  to  hear  his  cross. 
St  Mark  (v.  21)  adds  to  this  a  word  which  seems  to  put 
the  living  scene  before  your  ejes  :  a  man  (Gr.  Trapdyovra) 
who  luas  passing  by  (that  very  place) ;  and  then,  a  par- 
ticular circumstance  which  St  Luke  (v.  20)  adopts  from 
him  :  coming  out  of  the  country ;  finally,  another  also, 
which  is  mentioned  by  none  but  St  Mark,  and  bears  upon 
the  person  of  this  Cyrenian  :  he  was  the  father  o/ Alex- 
ander and  RuFUS,  men  in  Mark's  time  well  known  in  the 
Church,  and  particularly  in  that  of  Rome.^ 

We  are  not,  however,  so  to  understand  the  matter,  as 
if  the  cross  were  taken  off  our  Lord's  shoulders  and  trans- 
ferred to  those  of  this  Simon  ;  much  less,  as  we  see  it 
sometimes  represented  in  Bible  prints  and  pictures — as 
if  the  men  who  were  leading  away  Jesus,  on  seeing  him 
sink  under  the  weight,  had  therefore  thought  of  laying  it 

'  The  Greek  word  ayyapeveiv  moans  literally  to  press  into  the  service. 
*  Rom.  xvi.  13. 


THE  NAIUUTIVES  OF  OUR  LORD's  PASSION.  415 

on  Simon  as  he  was  passing  by.  The  improbability  of 
this  will  be  perceived  at  once,  by  attending  to  the  cir- 
cnmstauce,  that  among  the  Romans  the  cross  was  ordi- 
narily  fastened  to  the  shoulders  of  the  condemned  person, 
and  could  not,  accordingly,  have  been  first  unloosed 
by  the  soldiers,  as  this  supposition  requires.  No !  the 
Saviour's  cross  was  taken  off  his  shoulders  by  no  one. 
But  the  soldiers  must  in  irony  have  compelled  Simon, 
who,  in  passing,  had  expressed  his  compassion  for  the 
adorable  sufferer,  to  lift^  the  cross,  and  (as  St  Luke 
expresses  it)  to  hear  it  after  him  (v.  26).  Thus,  Simon 
presents  us  here  with  an  image  of  the  true  disciple  of  our 
Lord,  sharing  in  his  cross  and  in  his  ignominy  ;  or,  as  St 
Paul  expresses  it,  filling  up  that  luhich  is  behind  of  the 
afflictions  of  Christ?' 

In  perfect  accordance  with  this  we  find  the  expressive 
statement  of  St  John  (v.  17)  :  Jesus,  hearing  with  pain 
{^aaTa^Qiv)  his  cross,  went  forth,  &c. 

IL  Jesus  addresses  the  multitude,  and  in  particular 
the  women,  on  going  to  the  place  called  Golgotha.  This 
passage  has  been  preserved  for  us  by  St  Luke  alone 
(v.  27-31),  and  is  a  further  characteristic  of  that  Gospel, 
which  makes  particular  mention  of  the  participation  of 
women  in  the  Evangelical  history.^  That  particularity 
harmonizes  again  with  the  character  of  our  third  Gospel, 
in  so  much  as  it  is  a  prediction  of  the  approaching  fate 
of  Jerusalem,'^  and  an  utterance  of  compassion  on  the 
part  of  that  Saviour  who  is  faithful  unto  the  end.^ 

'  Gr.  AXpeiv,  which  we  must  be  careful  to  distinguish  here  from  ^aard^eiv, 
pai7ifidly  to  carry,  in  St  John,  v.  17. 

*  To.  v(TTepT]fiaTa  ratv  ffKii\ri<i>v  XpioTov.     Col.  i.  24-. 

^  See  p.  18(>.  ■*  See  p.  182.  '■■  See  p.  185,  and  following  pages. 


416  THE  FOUR  WITNESSES. 

III.  The  crucifixion  is  preceded  in  St  Matthew  (v.  34), 
and  in  St  Mark  (v.  23),  with  the  offer  of  the  mingled 
wine,  with  w^hich  it  was  customary  to  deaden  the  sense  of 
pain  in  those  w^ho  underwent  cajDital  punishment.  It  is 
precisely  on  that  account  that  Jesus  refused  the  stupify- 
ing  drink  ;  yet  he  tastes  it,  and  thus  there  is  accom- 
plished in  him  the  words  of  the  psalm  (Ixix.  21),  accord- 
ing to  which  he  was  to  have  given  to  him  gall  and  vinegar 
for  his  meat  and  drink.  St  Matthew,  with  his  eye  fixed 
on  the  prophecy,  mentions  wine  made  hitter  with  m^yrrh, 
VINEGAR  WITH  GALL,  according  to  the  taste.  St  Mark 
gives  the  proper  name,  which  indicates  the  true  composi- 
tion.^ 

IV.  St  Luke  and  St  John  do  not  repeat  this  circum- 
stance ;  on  the  other  hand,  they  expressly  mention  the 
very  act  of  the  crucifixion  of  our  Lord  simultaneously 
with  that  of  the  two  malefactors,  the  one  on  the  right 
hand,  and  the  other  on  the  left  (Luke,  v.  33),  which 
St  John  records  simply,  but  in  still  more  striking  terms 
(v.    18)  thus  :   on  either  side  one,  and  Jesus  in  the 

MIDST. 

We  have  immediately  following  this,  in  St  Luke,  the 
first  saying  uttered  on  the  cross  ;  the  Saviour's  charitable 
intercession  for  his  enemies  and  murderers  (v.  34) : 
Father,  forgive  them,  for  they  know  not  what  they  do. 
St  Matthew  (v.  35),  and  St  Mark  (v.  24),  give  the 
moment  of  the  crucifixion  of  Jesus  only  in  passing,  and 
mention  afterwards  (Matth.  v.  38,  and  Mark,  v.  27)  the 


'  One  may  obsei-ve,  moreover,  with  Grotius,  that  among  the  ancients  vinegar 
{p^os)  was  sometimes  called  wine  {olvos).  The  difference  between  St  Matthew 
and  St  Mark  lies,  therefore,  solely  in  the  manner  in  which  they  express  myrrh, 
the  one,  like  the  prophecy,  according  to  the  taste  of  the  drink,  the  other  literally. 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  417 

crucifixion  of  the  malefactors  with  Jesus,  subsequent  to 
which,  we  have  in  St  Mark  (v.  28)  a  quotation  from 
Isaiah.i 

V.  St  Mark  is  the  only  one  that  records  the  precise 
horn*  of  the  crucifixion  (v.  25) :  the  third  hour,  that  is  to 
say,  about  nine  o'clock  in  the  morning.  But  how  are  we 
to  make  this  agree  with  the  passage  in  St  John  (xix.  14), 
where  it  is  stated  that  it  was  the  preparation,  and  about 
the  sixth  hour,  which  brings  it  to  about  noon,  when  Pilate 
placed  himself  on  the  judgment-seat  1  Many  attempts 
have  been  made  to  do  away  with  this  difi"crcnce,  and 
among  these  we  find  even  critical  conjectures  that  have 
no  authority  whatever  from  the  manuscripts.  The  matter 
may  be  fully  cleared  up  without  the  smallest  change  in 
the  text,  according  to  the  principles  which  we  have  already 
indicated  with  regard  to  the  Gospel  of  St  John,  provided 
we  but  rightly  apprehend  what  the  last  Evangelist  means 
here  by  the  Freparation.  This  word  is  generally  under- 
stood to  mean  the  whole  day,  the  whole  of  Friday  pre- 
ceding the  Sabbath.  But  St  Mark's  Gospel  gives  us  quite 
a  difi*erent  explanation  of  the  expression  (Mark  xv.  42): 
it  was  the  preparation,  that  is  (not  as  the  authorized 
version  renders  the  word  :  the  day  before  the  Sabbath, 
but)  the  fore-Sabbath  {irpoad^^arov).  What  we  are  to 
understand  by  this  before-the- Sabbath,  is  very  clear,  from 
the  nature  of  the  language  and  of  the  thing  itself:  it 
was  not  the  whole  preceding  day,  but  that  part  of 
the  Friday  which  forms  the  transition  from  that  day 
to  the  Sabbath,  which  is  known  to  begin  among  the 

'  This  verse,  however,  is  not  to  be  found  in  several  of  tlie  hest  manuscripts,  and 
has  perliaps  hoen  transferred  to  tliis  place  from  St  Luke  xxii.  37.  Moreover,  this 
manner  of  quoting  Scripture  :  And  the  Scripture  iva.t  fulfilled,  is  not  properly 
St  Mark's,  but  rather  St  John's. 

2d 


418  THE  FOUR  WITNESSES. 

Jews  on  Friday  evening. ^  What  we  have,  therefore,  to 
determine  is,  when  properly  this  fore-Sabhath  or  pre- 
paration (in  other  words,  that  part  of  Friday  on  which 
people  prepared  themselves  for  the  day  of  repose  among 
the  Jews,  by  suspending  the  occupations  of  the  week) 
commenced.  And  this,  too,  is  rendered  very  clear  to  us 
by  the  testimony  of  antiquity.  We  find,  for  example,  in 
Josephus,  an  ordinance  of  the  Emperor  Augustus,  which 
exempts  the  Jews  in  the  Roman  empire  from  the  necessity 
of  appearing  in  law  com*ts  on  receiving  a  summons  to  that 
efi'ect,  not  only  on  the  Sabbath  day,  but  also  during  the  time 
of  the  preparation  before  that  day,  from  the  ninth  hour, 
that  is,  from  three  o'clock  in  the  afternoon  (of  Friday). ^ 

Now,  then,  if  we  have  a  just  idea  of  that  preparation 
spoken  of  by  St  John  (xix.  14),  but  one  more  recollec- 
tion becomes  necessary  in  order  to  our  arriving  at  a  satis- 
factory agreement  between  that  passage  and  what  is 
said  by  St  Mark.  We  have  seen  among  the  peculiar 
characteristics  of  the  fourth  of  the  Gospels,  this  further 
particularity,  that  St  John  is  accustomed,  when  he  comes 
to  speak  of  the  last  days  passed  by  Jesus  on  earth, 
to  count  backwards  from  the  last  feast  of  the  passover.^ 
Such,  likewise,  is  his  reckoning  here.  The  words  :  it  was 
the  preparation  of  the  passover  (that  is  to  say,  the  Sab- 
bath of  the  passover,  as  appears  here  throughout,  from  the 
connexion  of  the  whole) ,^  and  about  the  sixth  hour,  we 
must  understand  as  simply  implying:  it  was  about  the 
sixth  hour  before  (the  commencement)  of  the  prepara- 

•  A  celebrated  JDutch  interpreter  remarks  on  Mark.  xv.  42  :  "It  was  the  holy 
eve,  or  twilight  which  precedes  the  great  Sabbath,  between  three  and  six  o'clock 
in  the  afternoon." 

^  Antiq.  Jud.  Lib.  xvi.  c.  10.  'Ei/  ad^^acriv  kcii  rfj  npo  TavTT)s  TrnparrKfvfj, 
OTTO  &pas  ivvnrrji,  that  is  to  say,  of  the  preceding  day. 

»  See  p.  2(14.  ♦  xix.  31,  42,  &c. 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  419 

tion,  which  corresponds  exactly  with  our  nine  o'clock  in 
the  morning,  precisely  the  time  mentioned  in  set  terms 
by  St  Mark.  To  wit,  when  Pilate  took  his  place  on 
the  seat  of  judgment,  it  was  about  (say  half  an  hour 
more  or  less  before)  nine  o'clock  in  the  morning, 
or  six  hours  before  the  preparation,  ivhich  is  the  fore- 
Sabbath ;  so  that,  supposing  Ave  take  a  full  half  hour 
for  all  that  passed  betwixt  the  condemnation  of  Jesus 
and  his  crucifixion,  the  reckoning  will  be  in  every  way 
correct :  at  nine  o'clock  in  the  morning  the  crucifixion 
took  place,  equally  according  to  St  John,  as  according  to 
the  formal  statement  of  St  Mark. 

VI.  After  the  crucifixion  comes  the  mention  of  the 
superscription  placed  above  the  cross,  in  conformity  with 
the  custom  among  the  Romans,  of  intimating  in  that 
manner  the  crime  or  the  accusation  brought  against  the 
sufferer.^  Yet  the  tenor  of  that  superscription,  recorded 
as  it  is  by  all  the  Evangelists,  is  not  in  any  two  of  them 
the  same  ;  but  these  differences  are  clearly  to  be  referred 
to  the  three  different  languages  that  were  employed,  the 
same  superscription  having  been  composed  in  these,  with 
some  slight  variation  of  expression,  and  each  of  the 
Evangelists  having  given  it  according  to  the  language 
and  the  form  most  accordant  with  his  own  plan  or  style. 
In  St  Luke,  it  is  probably  the  Latin  superscription  which 
we  have  presented  to  us  :  This  is  the  King  of  the  Jews  ;^ 
in  St  Mark  it  is  the  Hebrew  :  The  King  of  the  Jews  ;^ 
St  John  gives  it  to  us  in  the  fullest  form,  which  is  the 
Greek  :  Jesus  of  Nazareth,  the  King  of  the  Jews}     St 

'  St  John  gives  the  proper  term  :  rirXor  (v.  19). 
2  Hic  EST  Rex  Jud^eorum. 

*  'I»;o'oi)r  6  NafwpaTor  6  ^atrtXfvr  tS>v  'lovhaitov. 


420  THE  FOUR  WITNESSES. 

Matthew  gives  us  a  kind  of  combination  :  This  is  Jesus, 
the  King  of  the  Jews. 

It  is  first  St  Luke,  and  afterwards  St  John,  who  makes 
express  mention  of  the  three  languages,  but  in  a  different 
order.  That  followed  bj  St  Luke,  we  may  perceive  at 
once,  from  the  nature  of  the  thing,  to  be  the  historical. 
Over  the  cross,  the  Latin,  as  being  the  language  of  the 
dominant  power,  was  naturally  placed  in  the  middle,  the 
Greek  above,  and  the  Hebrew  below.  St  John  changes 
this  order  by  naming  the  three  tongues  according  to  their 
antiquity  and  dignity  :  Hebrew,  Greek,  Latin  (i^paia-Ti, 
eX\,7]VL(Trl,  pcofJiaicTTtj. 

But  here  St  John  is  distinguished  by  other  particularities 
also.  He  remarks,  that  many  of  the  Jews  read  what  was 
written,  inasmuch  as  the  place  where  the  crucifixion  took 
place  was  nigh  to  the  city  (not  in  the  city).^  But  it  is 
chiefly  in  his  Gospel  that  we  again  meet  with  the  rank- 
ling and  suppressed  dislike  entertained  by  the  gover- 
nor towards  the  Jews,  to  whom,  as  we  have  seen,  he  did 
not  wish  to  deliver  Jesus  except  under  the  designation 
of  King  of  the  Jews.  Accordingly,  it  is  in  harmony  like- 
wise with  this  settled  purpose,  that  he  causes  these  words 
to  be  placed  over  the  cross,  with  the  view  of  at  once 
humbling  and  disappointing  the  Jews,  the  Jewish  royalty 
being  set  forth  in  them  as  of  itself  a  crime.  To  this, 
consequently,  the  chief  priests  also  are  opposed.  They 
insist  that  the  crime  of  the  condemned  person  is  not  that 
he  WAS  the  King  of  the  Jeivs,  but  that  he  had  said  that 
he  was  the  King  of  the  Jews  (v.  21)  :  little  in  consistency 
with  themselves,  seeing  that  in  the  bitterness  of  their 
hatred,  they  had  quite  disowned  that  royalty  (the  ex- 
pectation of  a  Messiah)!     And  now,  too,  they  complain 

'  Hcb.  xiii.  11-13. 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  421 

in  vain.  In  words  at  once  biglily  significant,  and  at 
the  same  time  one  may  say  prophetical,  the  governor 
dismisses  them  (v.  22) :  What  I  have  written,  I  have 
written. 

VII.  We  next  come  to  the  parting  of  the  Divine 
Sufferer's  garments  among  the  soldiers — a  well-known 
custom  among  the  Romans,  and  which  was  at  the  same 
time  the  fulfilment  of  the  prophecy  of  the  Psalm  (xxii.  18). 
All  four  Evangelists  mention  the  parting  of  his  raiment, 
as  weU  as  the  casting  of  lots ;  St  Matthew  and  St  John 
quote  the  very  words  of  the  Psalm :  Thei/  parted  my 
garments  among  them,  and  upon  my  vesture  did  they 
CAST  LOTS ;  but  St  Matthew  only  in  general  terms 
(v.  35),  whereas  St  John  (v.  23  and  24),  concerning  the 
casting  of  lots,  adds  one  of  those  equally  deep  and  delicate 
and  unlooked-for  details  with  which  his  Gospel  abounds  : 
Then  the  soldiers,  vjhen  they  had  crucified  Jesus,  tooh  his 
garments  and  made  four  parts,  to  every  soldier  a  part; 
and  also  his  coat:  now  the  coat  was  ivithout  seam,  woven 
from  the  top  throughout.  They  said  therefore  among 
themselves.  Let  us  not  rend  it,  but  cast  lots  for  it,  whose  it 
shall  he:  That  the  Scripture  might  be  fulfilled  which  saith, 
They  parted  my  raiment  among  them,  and  on  my  vesture 
they  did  cast  lots.  These  things  therefore  the  soldiers  did 
(quite  unconscious  of  what  they  were  doing,  and  of  what 
they  were  fulfilling). 

VIII.  The  mockings.  The  synoptical  Gospels,  and 
especially  St  Matthew  and  St  Mark,  record  with  many 
details  the  mockings  and  the  blasphemies  of  which  the 
crucified  Saviour  was  made  the  object  on  the  part  of  vari- 
ous descriptions  of  men, — the  populace — the  chief  priests 


422  THE  FOUR  WITNESSES. 

and  the  Pharisees — the  soldiers — and  the  malefactors  who 
were  crucified  with  Jesus.  Here  St  Matthew  is  anew 
remarkable  for  copiousness  of  expression,  but  particularly 
for  his  characteristic  reference  to  the  foretelling  of  those 
insulting  expressions  in  Ps.  xxii.  (t.  9),  the  very  words 
of  which  he  puts  into  the  mouths  of  the  calumniators  of 
our  Lord,  not  that  these  w^ere  literally  the  same  that 
were  used,  but  as  a  striking  indication  how  their  in- 
sulting language  was  precisely  the  accomplishment  of  a 
prophecy  written  so  many  ages  before  by  the  Psalmist. 
Here  the  appellation  Son  of  God  occurs  more  than 
once,  while  it  is  not  to  be  found  in  St  Mark  (v.  32)  or 
in  St  Luke  (v.  35). 

St  Mark  here  again  compresses  and  abridges  the  nar- 
rative. There  is  great  force,  on  the  other  hand,  in  his 
addition  o^  Ah!  (v.  29)^  as  an  exclamation  of  triumph 
on  the  part  of  the  multitude,  who,  both  in  St  Matthew 
and  in  St  Mark,  address  themselves  directly  to  the  cruci- 
fied Sufferer,  and  cast  in  his  teeth  the  words  that  had 
been  attributed  to  him  with  respect  to  the  temple ;  while 
the  chief  priests  and  the  Pharisees,  as  St  Mark  in  set 
terms  observes  (v.  31),  speaking  among  themselves,  and 
without  addressing  the  crucified  Saviour  personally,  give 
utterance  to  their  derision  :  He  saved  others,  &c.  There 
is  force  also  in  his  Gospel  in  the  intercalation  of  those 
words,  expressive  of  incredulity :  Let  us  see  (v.  32) :  Let 
him  descend  now  from  the  cross  that  we  may  see,  and 
that  we  may  believe. 

St  Luke  has  expressed  still  more  succinctly  the 
mockings  both,  of  the  populace  and  their  chiefs  (v.  35), 
and  having  mentioned  these,  follows  them  up  immediately 
with  the  insolent  language  of  the  soldiers,  in  connexion 

>  Gr.  'Oi>n,  Lat.  Vah  ! 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  423 

with  which  he  introduces  the  presenting  of  vinegar  to  the 
Sufferer ;  while  in  the  other  three  Gospels  this  seems  as  if 
done  only  at  the  last  moment  of  the  passion  on  the  cross. 

IX.  But  if  St  Luke  is  extremely  concise  with  respect 
to  the  mockery  of  the  soldiers  and  of  the  bystanders  in 
general ;  as  if  to  compensate  for  this,  he  alone  has  pre- 
served for  us  the  sublime  incident  of  the  converted  male- 
factor, which  we  read  of  in  v.  39-43.     Tliat  particular 
circumstance  evidently  belongs  to  the  peculiar  field  of  this 
Evangelist,  to  whom  the  glorification  of  Jesus  Christ,  as  a 
compassionate  Saviour  even  for  the  most  deeply  wretched, 
was  specially  intrusted.^     That,  moreover,  the  converted 
malefactor  is  formally  distinguished  here  from  the  criminal 
who  was  crucified  along  with  him,  and  who,  even  in  his 
dreadful  position,  could  join  in  the  insults  ofiered  to  the 
Blessed  One,  is  again,  in  conformity  with  the  nature  of 
this  Gospel,  a  necessary  elucidation  of  what  is  said  in  a 
general  way  by  St  Matthew  (v.  44)  and  St  Mark  (v.  32) : 
The  thieves  also,  they  that  were  crucified  with  him  (in  the 
plural)  reviled  him.     Those  who,  in  contradiction  to  the 
true    spirit    of   the    evangelical    harmony,    w^ould    fain 
explain  St  Luke  in  this  passage  by  means  of  his  two 
predecessors,  and  who  therefore  entertain  the  idea  of 
blasphemies  being  uttered  by  both  thieves,  one  of  whom 
was  suddenly  converted  and  addressed  himself  to  our 
Lord,  do  not  consider  that  it  is  quite  opposed  to  the 
nature   of  such   a    conversion,   to   imagine   a   penitent 
whose  first  act  as  a  believer  could  have  been  sharply 
to  reprimand  a  sinner  like  himself  for  doing  what  he 
himself  had  done  only  a  few  moments  before  !      But 
now  it  is  manifest,   from  the  true  principles  of  evan- 

'  See  page  IBtt  and  following  pages. 


424  THE  FOUR  WITNESSES. 

gelical  harmony,  that  St  Matthew's  pliiral  is  here  the 
general  indication  of  the  sort  of  men  who  insulted 
Jesus  in  his  final  extremity  of  suffering.  St  Mark,  ac- 
cording to  his  usual  practice  in  like  cases,  here  follows  St 
Matthew,  though  with  some  slight  modifications.  To  St 
Luke  it  was  reserved  to  state  the  striking  difference  be- 
tween the  two  who  were  crucified  with  Jesus,  and  at  the 
same  time  to  preserve  for  us  the  second  of  the  sayings 
uttered  by  Jesus  on  the  cross  ;  that  addressed  to  the 
thief  (v.  43)  :  Verily  I  say  unto  thee,  To-day  shalt  thou 
he  ivith  me  in  paradise.  Before  the  evening  had  come 
on,  and  ere  the  Sabbath  had  commenced,  Jesus  had  en- 
tered on  his  rest,  and  the  converted  thief  was  with  him. 

X.  The  Saviour's  sufferings  on  the  cross,  which  lasted 
six  hours  (from  nine  o'clock  in  the  morning  until  three  in 
the  afternoon),  are  divided  by  all  the  Synoptics  into  two 
equal  parts,  very  distinctly  defined.  The  darkness  that 
came  on  about  the  sixth  hour — that  is  to  say,  at  noon — 
forms  the  point  of  transition  from  the  one  to  the  other 
part.  But  it  may  easily  be  conceived  that  before  the 
coming  on  of  that  terrible  and  most  significant  darkness, 
that  most  affecting  incident  must  have  occurred,  which 
has  been  preserved  to  us  by  St  John,  and  which  likewise 
falls  so  completely  within  the  scope  and  spirit  of  that 
Gospel  of  our  Lord's  deepest  love.  Jesus,  luho  loveth  his 
aim  unto  the  end,  commits  his  mother  to  St  John,  and 
delivers  his  disciple  to  his  mother  as  from  thenceforth 
her  son  (v.  25-27)  ;  this  being  the  third  saying  uttered 
on  the  cross  :  Woman,  behold  thy  son !  and  to  the  dis- 
ciple :  Behold  thy  mother ! 

XI.  With  the  darkening  of  the  heavens  at  noon,  there 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  425 

opens  a  new  part  of  our  Lord's  suiFerings  on  the  cross, 
and  these  now  reach  their  last  and  direst  extremity.  For 
three  hours  forward  from  that  awful  moment,  not  a  whis- 
per of  derision  is  heard  all  around  the  cross.  All  is 
hushed  into  absolute  silence.  Jesus  is  silent :  the  suffer- 
ings he  endured  at  the  hands  of  men  now  give  place  to 
more  painful  inward  sufferings.  The  darkening  of  the 
heavens  accompanies  and  expresses  the  dreadful  darkness 
that  prevails  in  the  soul  itself  of  the  suffering  Saviour, 
and  is  manifested  by  the  exclamation  :  My  God,  my  God, 
why  hast  thou  forsaken  mef^ — the  fourth  of  our  Lord's 
sayings  on  the  cross. 

All  the  three  Synoptics  describe  the  darkening  of  the 
sun  almost  in  the  same  terms.  St  Matthew  and  St 
Mark  alone  give  the  Saviour's  complaint  in  the  proper 
Hebrew  terms  of  the  Psalm  (xxii.  2)  in  which  it  was 
expressed  prophetically  many  ages  before.  Only  St  Mark 
has  (instead  of  the  Hebrew  word  Eli,  employed  by  St 
Matthew)  the  Syriac  word  Eloi,  as  it  was  no  doubt  pro- 
nounced by  Jesus  himself  ^ 

XH.  Anew  after  the  utterance  of  that  exclamation,  we 
have  the  mockings  and  the  insults  on  the  part  of  the  sol- 
diers who  stood  on  guard  around  the  cross.  St  Matthew 
(v.  47)  and  St  Mark  (v.  35)  relate  how  the  cry  of  Eli,  or 
Eloi,  suggested  the  shameful  parody  of  the  Saviour's 
agonizing  exclamation.  This  man  callethfor  Elias.  There- 
after both  Evangelists  mention  how  one  of  the  soldiers, 
putting  a  spunge  dipped  in  vinegar  on  the  end  of  a  reed 
(or  bunch   of  hyssop),  presented  it  to  the  Sufferer  to 

'  Forfiake  me  no  longer ! 

■^  Olsiiausen,  Bibl.  Comment,  ii.  472:  "  Mark,  xv.  34,  rentiers  the  Aranican 
ext  more  exactly.     For  the  Hcb.  'HXf  =  ''Vs  he  has  'EXwi=''5^'',»." 


426'  THE  FOUR  WITNESSES. 

drink  (Matth.  ver.  48 ;  Mark,  ver.  36).  But  now  there  fol- 
lows an  apparent  discrepancy  betwixt  them.  According 
to  St  Matthew  (v.  49)  the  rest  (ol  XocttoI),  on  this  being 
done,  exclaim,  Let  be,  let  us  see  whether  Elias  will  come 
to  save  him ;  whereas,  according  to  St  Mark  (v.  36),  it  is 
the  man  himself  that  presents  the  vinegar,  who  then  utters 
these  words  in  derision.  This  apparent  contradiction 
admits  of  an  easy  explanation.  St  Matthew,  by  the  use 
of  his  favourite  plural,  informs  us  of  the  complication  of 
others  in  this  insult,  the  common  perpetration  of  insult 
and  slander  among  these  men.  St  Mark,  relating  what 
took  place  with  a  nicer  attention  to  the  exact  reality  of 
what  happened,  teaches  us  how  even  that  taunting  remark, 
Let  us  see,  &c.,  was  pronounced  by  the  same  soldier  that 
brought  the  vinegar  to  Jesus,  whether  in  this  manner  to 
conceal  a  feeling  of  sympathy  under  a  gross  jest,  or  that 
both  deed  and  words  proceeded  from  a  mischievous  spirit 
of  mockery  and  insult ;  in  either  way,  the  others  (accord- 
ing to  St  Matthew)  may  very  well  have  repeated  his 
words. 

St  Luke  enters  into  no  details  with  respect  to  that 
saying  :  Let  us  see,  &c. ;  but  evidently  makes  allusion  to 
the  circumstance  when  (v.  36)  he  speaks  of  the  scoffs  of 
the  soldiers  and  of  the  vinegar  offered  by  them. 

It  is  St  John,  finally,  who  throws  the  fullest  light  on 
this  presentation  of  the  vinegar,  a  circumstance  which  had 
not  previously  been  well  explained  by  any  of  his  prede- 
cessors, and  this  he  does  by  inserting  a  particularity  of  the 
highest  importance  in  the  history  of  our  Lord's  passion, 
namely,  the. striking  accomplishment  anew  of  a  prophecy 
(v.  28)  :  After  this,  Jesus,  knowing  that  all  things  tvere 
now  accomplished,  that  the  Scripture  might  be  fulfilled,^ 

'  Ps.  XX.  10  ;  Ixix.  2(>:  on  the  thirst  of  Jesus  in  this  Gospel  compare  p.  241. 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  427 

saith,  I  thirst  (the  fifth  saying  on  the  cross).  It  was  in 
consequence  of  these  words,  therefore,  that  the  soldiers, 
or  rather  one  of  them,  offered  the  Divine  Sufferer  on  the 
cross  a  drink  from  the  vessel  full  of  vinegar,  which,  ac- 
cording to  the  custom  of  the  Romans,  stood  near  the  cross. 

XIII.  Jesus  yields  up  the  ghost,  according  to  all  four 
Evangelists,  luith  a  hud  cry.  St  Luke  (v.  46)  gives  the 
very  words  of  that  last  exclamation  :  Father,  into  thy 
hands  I  commit  my  spirit  (seventh  saying  on  the  cross). 
St  John  further  intercalates  in  a  very  few  words  (v.  30) 
three  very  important  particulars.  He  connects  the  offer- 
ing of  the  vinegar  with  the  words  uttered  immediately 
before,  /  thirst, — and  with  what  immediately  followed,  It 
is  finished  (the  sixth  saying  on  the  cross) ; — he  remarks, 
in  harmony  with  the  whole  tendency  of  his  Gospel,  which 
every  where  puts  in  strong  relief  all  that  was  voluntary 
on  the  Saviour's  part  in  his  passion  and  death,^  how  Jesus 
FIRST  hoiued  his  head  and  then  gave  up  the  ghost  (Kklvas- 
TTjv  Ke<f)a\7]v  irapehcoKe  to  Trvev/xa). 

One  word  more  on  the  distribution  of  the  seven  utter- 
ances on  the  cross  among  the  four  Evangelists,  before  pass- 
ing to  the  signs  that  indicated  the  moment  of  the  Lord's 
death.  Seven  sentences  were  uttered  by  the  Saviour  on 
the  cross.  None  of  the  Evangelists  has  recorded  them 
all;  each,  on  the  contrary,  has  reported  one  or  7nore 
according  to  their  respective  bearing  on  the  entire  ten- 
dency and  whole  plan  of  his  writing.  St  Matthew  gives 
the  expression  of  the  bitterest  agonies  of  the  passion,  the 
anguish  of  our  Lord's  soul,  the  pang  of  being  forsaken  by 
God,  in  an  exclamation  which  transports  us  at  once  into 

'  John  X.  17,  18  ;  xiii.  3,  &c. 


428  THE  FOUR  WITNESSES. 

the  territory  of  prophecy ;  namely,  to  the  first  words  of 
that  prophetic  psahn  of  which  one  of  the  Fathers  of  the 
Church  has  justly  said,  that  in  that  psalm  is  expressed 
the  essence  of  the  Saviour's  passion.  In  St  Mark  we 
find  nothing  more  than  the  simple  repetition  of  that  same 
saying,  but  with  a  literal  exactness  of  dialect  and  pronun- 
ciation. St  Luke  has  further  still,  besides  the  words  of 
compassion  and  grace  addressed  to  the  penitent  malefactor, 
the  first  and  the  last  of  the  seven  sayings,  both  commenc- 
ing with  the  invocation,  Father!  (v.  34  and  46).i  Finally, 
St  John  has  recorded  that  one  expression  of  the  tenderest 
love  (v.  26,  27) — that  of  the  last  accomplishment  of  the 
prophecies  (v.  28)  —that  of  triumph  in  so  fiir  as  respects 
the  completed  work  of  sacrifice  and  salvation  (v.  29,  30)  : 
TereXearac — It  is  finished  ! 

XIV.  Now  follow  the  signs  and  wonders  that  marked 
the  death  of  the  Prince  of  Life.  All  three  synoptical 
Gospels  record  that  the  veil  of  the  temple  luas  rent.  St 
Matthew  (v.  51)  and  St  Mark  (v.  38)  describe  it  more 
fully  thus — in  twain,  from  the  top  to  the  bottom.  St 
Luke  (v.  45)  has  in  the  midst.  Just  before,  this  last 
Evangelist  (v.  45)  once  more  mentions  the  darhening  of 
the  sun  at  the  moment  of  the  Saviour's  death. 

But  at  this  rending  of  the  veil  (symbolizing  the  opening 
of  the  Holy  of  holies  above  through  the  blood  of  Jesus), ^ 
St  Matthew  alone  adds  further  (v.  51),  that  the  earth 

'  It  is  remarkable  that  the  same  writer  has  recorded  in  the  Acts  of  the  Apostles 
(vii.  59,  60)  the  last  words  of  the  first  martyr  of  Jesus  (Stephen),  wlio  likewise 
commits  his  spirit  into  the  liands  of  God,  and  prays  for  tiie  forgiveness  of  sinners. 
But  let  lis  mark  the  difference.  Tlie  Saviour  prays  firi<l  for  transgressors,  last 
for  himself ;  tiie  martyr, /tVsi  for  himself,  then  for  his  murderers; — Jesus  ad- 
dresses his  Fathavy  Stephen  calls  upon  the  Lord  (expressly  Jesus). 

^  Ileb.  ix.  8 ;  x.  19. 


THE  NARRATIVES  OF  OUR  LORD's  PASSION,  429 

did  quake  and  the  rocks  rent,  besides  that  circumstance 
every  way  so  full  of  prophetic  meaning,  that  the  graves 
were  opened,  and  many  bodies  of  the  saints  arose,  and 
came  out  of  the  graves  after  his  resurrection,  and  went 
into  the  holy  city,  and  appeared  unto  many?- 

After  the  testimony  of  the  inanimate  creation  now  fol- 
lows, in  the  three  synoptical  Gospels,  that  of  the  hearts  and 
consciences  of  men.  The  centurion  who  stood  on  guard 
near  the  cross,  witnessed  to  the  innocence  and  to  the 
gi'eatness  of  Jesus,  according  to  St  Luke,  in  these  terms 
(v.  47)  :  Certainly  this  tuas  a  righteous  man!  an  expres- 
sion which,  as  given  by  St  Matthew  (v.  54)  and  by  St 
Mark  (v.  39),  according  to  their  own  conception  of  the 
matter,  runs  thus  :  Truly  this  was  the  Son  of  God !  We 
have  here,  then,  anew  in  St  Luke,  the  historian,  tl^e 
proper  terms ;  in  St  Matthew  (whom  St  Mark  exactly 
follows)  the  elucidation,  explanation,  or  commentary  of 
those  same  terms.  St  Matthew,  further,  attributes  to  the 
whole  of  the  guard,  words  which,  as  St  Mark  and  St  Luke 
report  the  matter,  could  have  been  uttered  only  by  the 
centurion.  Both  St  Mark  and  St  Luke  bring  back  St 
Matthew's  plural  to  the  historical  reality. 

After  this,  St  Luke  describes  the  effect  which  the  stu- 
pendous event  of  the  crucifixion  had  upon  the  multitude 
(v.  48)  :  all  tKe  people,  on  their  return  from  Golgotha, 
smote  their  breasts — a  first  preparatory  movement  for  the 
great  day  of  conversion  which  broke  upon  Jerusalem  seven 
weeks  aftenvards  on  the  day  of  Pentecost,  as  described 
by  that  same  writer  in  the  book  of  the  Acts. 

*  We  must  understand  these  words,  after  his  resurrection  (v.  53),  of  the 
whole  event ;  for  the  resurrection  of  those  saints  naturally  took  place  not  till 
after  that  of  the  first  of  those  that  rose  again^  who  is  Jesus  liimself.  But  St 
Matthew  characteristically  conibiucs  tiie  rending  rocks  M-ith  the  opening  graves, 
and  the  coming  forth  from  them  of  the  dead. 


430  ■  THE  FOUR  WITNESSES. 

St  Matthew  (v.  55,  56)  and  St  Mark  (v.  40,  41)  speak 
again  of  the  women  w^ho,  as  the  disciples  of  Jesus,  had 
followed  him  from  Galilee,  and  mention  who  they  were 
by  name.  St  Luke,  in  an  affecting  manner,  merges  them 
all  together  in  his  record  (v.  49)  with  his  acquaintance 
who  stood  afar  off.  To  these  women,  so  full  of  faith,  all 
three  synoptical  Evangelists  return  in  the  accounts  they 
have  given  of  the  burial  and  resurrection  of  Jesus.  St 
John,  in  mentioning  (v.  25)  the  w^omen  who  stood  near 
the  cross,  gives  us,  when  compared  with  Matthew  (v.  56) 
and  Mark  (v.  40),  a  very  important  indication  of  the 
near  consanguinity  existing  between  the  Lord  Jesus  and 
the  beloved  disciple.  Salome,  mentioned  by  St  Mark 
under  her  own  name,  and  by  St  Matthew  as  the  mother 
oj^the  sons  of  Zehedee,  was  more  than  probably  that  sister 
of  the  mother  of  our  Lord,  who,  according  to  St  John, 
stood  with  her  by  the  cross  of  Jesus.  Interpreters  have 
recently  suggested,  on  sufficient  grounds,  that  the  designa- 
tion "  his  mother's  sister  "  in  St  John  (v.  25),  is  not  to 
be  understood  of  Mary,  the  ivife  of  Gleophas,  but  that  we 
have  here/owr  distinct  persons  mentioned  in  two  different 
couples  :  1.  The  mother  of  our  Lord;  and,  2.  Her  sister 
(to  wit,  Salome) ;  3.  Mary,  the  wife  of  Gleophas  ;  and,  4. 
Majy  Magdalene, — St  John  having  thus  added  a  fourth 
person  (the  mother  of  the  Lord  herself)  to  the  three 
already  mentioned  by  the  two  first  Evangelists.^ 

Finally,  St  John  makes  no  mention  of  the  signs  made 
in  nature,  or  of  the  emotions  felt  by  the  hearts  and  con- 
sciences of  men  on  this  great  event.  With  him  the 
account  of  the  Saviour's  death  is  accompanied  with  details 

'  The  Syriac  version  and  one  Codex  give  expressly  the  conjunction  a7ul  after 
the  words:  "his  mother's  sister."  But  the  connexion  and  the  sense  are  the 
same  even  without  tl>e  conjiinction. 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  431 

of  a  very  different  kind,  still  more  sublime  and  fraught 
with  a  deeper  meaning.  He  confines  himself  exclusiyelj 
to  the  person  of  our  Lord.  The  signs  which  he  mentions 
(v.  31-37)  affected  the  body  itself  of  Jesus.  Thus  he  tells 
us  (v.  31-33)  how  before  the  commencement  of  the  paschal 
Sabbath  the  bones  of  the  two  malefactors  were  broken; 
while  none  of  the  bones  of  Jesus,  who  was  in  the  midst, 
were  broken,  in  conformity  with  the  prophecy  both  of 
the  Law  and  of  the  Psalms.^  He  tells  us  (v.  34-37)  how 
one  of  the  soldiers  pierced  the  Saviour's  side  when  he  was 
already  dead,  so  that  there  came  forth  blood  and  ivater, 
and  how  there  thus  was  accomplished  another  prophecy.^ 
He  testifies  (v.  35)  to  his  having  seen  what  he  records, 
and  to  his  knowing  that  he  spoke  the  truth  in  order 
that  we  might  believe.  Here,  then,  we  have  in  the 
Gospel  of  the  beloved  disciple  a  rich  harmony  of  fidfil- 
ments  of  the  Scriptures,  of  symbolical  events,  of  harmo- 
nious dispositions  of  the  Divine  providence.  Every  thing 
had  its  special  signification.  Men  are  found  accomplishing 
God's  counsel,  even  without  being  aware  of  it,  and  with- 
out their  intending  it,  the  Lamb  was  slain,  his  blood 
was  shed  on  the  altar  of  the  cross.  Of  the  paschal  lamb 
in  Israel  not  a  bone  was  to  be  broken  :  of  Jesus,  the 
Lamb  of  God,  our  Passover,  not  a  bone  was  broken ; 
but  his  side  was  pierced  even  after  death.  Thus  it  is 
that  he  shall  one  day  he  seen  in  his  glory  even  by  those 
that  have  pierced  him.  With  these  prophetic  words  of 
an  ancient  prophet,  St  John,  the  Apostle  Evangelist-Pro- 
phet, here  closes  the  narrative  of  the  passion  (v.  37),  and 
afterwards  opens  the  book  of  the  Revelation  (i.  7). 

And  here  again  we  close  this  last  division  of  our 
Evangelical  history  with  a  succinct  view  of  the  order  in 

'  Numbers  ix.  12:  Ps.  xxxiv.  21.  -  Zechariah  xii.  10. 


432  THE  FOUR  WITNESSES. 

which  the  events  took  place.  1.  Jesus  is  led  to  Gol- 
gotha (according  to  all  the  Evangelists) ;  2.  Jesus  bears 
his  own  cross  (according  to  St  John) ;  3.  The  soldiers 
compel  Simon,  the  Cyrenian,  to  lift  it  up  behind  the 
Saviour,  and  to  assist  him  in  bearing  it  along  (according 
to  the  synoptic  Gospels) ;  4.  Jesus  addresses  some  words 
to  the  daughters  of  Jerusalem-  (according  to  St  Luke) ; 
5.  The  stupifjing  drink  is  tasted  and  refused  by  Jesus 
(according  to  St  Matthew  and  St  Mark) ;  6.  Jesus 
prays  for  transgressors  before  the  crucifixion  (according 
to  St  Luke) ;  7.  The  crucifixion  between  two  thieves 
(according  to  all  the  Evangelists) ;  8.  At  the  third  hour 
(according  to  St  Mark  and  St  John);  9.  The  super- 
scription placed  above  the  cross  (according  to  all  the 
Evangelists);  10.  In  three  languages  (named  by  St 
Luke  and  St  John);  11.  The  discussions  between 
Pilate  and  the  Jews  on  the  subject  of  this  superscription 
(in  St  John);  12.  The  parting  of  the  garments  (accord- 
ing to  all);  together  with,  13.  The  particular  mention 
of  the  coat  that  ivas  without  seam.,  and  of  the  lot  that  luas 
cast  upon  that  coat  (in  St  John) ;  14.  The  mockings  by  four 
different  sorts  or  classes  of  men  (the  synoptical  Gospels) ; 
15.  The  conversion  and  the  promise  of  glory  to  the  con- 
verted malefactor  (in  St  Luke);  16.  The  recommending 
of  Mary  by  Jesus  to  the  disciple  whom  he  loved  (in  St 
John) ;  1 7.  The  darkening  of  the  sun  (in  tlie  synoptical 
Gospels);  18.  The  heart-rending  under  the  hidings  of 
his  Father's  countenance  (in  St  Matthew  and  St  Mark) ; 
19.  The  mockings  of  the  soldiers  (in  the  Synoptics) ;  20. 
The  exclamation,  I  thirst  (in  St  John);  21.  The  refresh- 
ment with  vinegar  (in  all  the  Evangelists) ;  22.  The  ex- 
clamation, It  is  finished  (in  St  John) ;  23.  The  giving 
up  the  gliost  (by  all  tlic  Evangelists)  ;    24.  The  very 


THE  NARRATIVES  OF  OUR  LORD's  PASSION.  433 

words  with  which  Jesus  expired  (according  to  St  Luke) ; 
25.  The  rending  of  the  veil  of  the  temple  (in  the  Synop- 
tics) ;  26.  The  earthquake,  the  cleaving  of  the  rocks,  the 
opening  of  the  graves,  the  resurrection  of  the  saints  (in 
St  Matthew) ;  27.  The  centurion's  testimony  (in  the 
Synoptics)  ;  28.  The  dismay  of  the  multitude  (in  St 
Luke)  ;  29.  The  presence  at  the  sad  scene  of  the  women 
from  Galilee  (in  the  Synoptics);  30.  The  breaking  of  the 
bones  of  the  two  crucified  malefactors,  and  the  piercing 
of  the  Saviour's  side,  according  to  the  prophecies  (in  St 
John). 


2  E 


NOTES  AND  ADDITIONS. 


P.  27 — "  Yet  this  Isrcielite  and  Hebrew  character  of  oar 
first  Gospel  does  not  necessitate,"  &c. 

The  opinion  that  St  Matthew's  Gospel  was  originally 
written  in  Hebrew,  has  long  been  maintained  by  many 
learned  men,  after  the  example  of  the  Fathers  of  the 
Church,  and  even  in  our  own  days  it  finds  numerous 
defenders  among  distinguished  divines. ^  It  appears  to 
us,  however,  that  this  opinion  has  been  sufficiently 
refuted  by  the  celebrated  Professor  Hug,  in  his  Introduc- 
tion to  the  Neiu  Testament,  vol.  ii.  The  conclusions  he 
has  draAvn  are  mainly  interesting  as  they  bear  upon  the 
demonstration  that  the  Greek  tongue  must  have  necessarily 
been  that  employed  by  St  Matthew,  even  when  address- 
ing Israelite  readers,  from  regard  to  the  following  consi- 
derations, which  he  sums  up  at  the  close  of  his  demon- 
stration in  this  manner  : — 

"  1.  Asia,  in  consequence  of  the  domination  of  the 

'  As,  for  instance,  among  English  literati,  Mr  Samuel  Prideaux  Tregelles, 
whose  DiJisertation  on  the  Orlr/inal  Language  of  St  Matlhetc''s  Gospel  (London, 
1850)  did  not,  however,  convince  the  writer  of  these  pages  of  the  prciiondcrancc 
of  his  arguments  over  those  of  Hug  and  others  on  the  subject. 


436  NOTES  AND  ADDITIONS  TO 

Macedonians,  was  filled  far  and  wide  witli  Greek  towns. 
These  multiplied  more  and  more  under  the  dynasty  of 
the  Ptolemies  and  the  Seleucidae.  Under  this  same 
influence,  even  such  ancient  cities  as  Tyre  and  Sidon 
changed  their  language.  2.  The  shores  of  Syria,  Phoe- 
nicia, and  Judea  had  in  like  manner  towns  which  were 
entirely,  or  at  least  partly,  Greek,  scattered  over  them. 
The  eastern  parts  of  Palestine,  from  Anion  to  Abilene, 
were  towards  the  north  Greek,  and  towards  the  south, 
in  a  great  measure,  in  the  possession  of  Greeks.  In  Judea 
and  in  Galilee  there  were  towns  entirely,  or  at  least  half, 
inhabited  by  Greeks.  3.  Herod  the  Great  had  made 
unheard-of  effbrts  to  reform  the  Jews  by  transforming 
them  into  Greeks.  4.  The  domination  of  Rome  was  rather 
favourable  than  otherwise  to  this  leaning  toward  Hellen- 
ism. 5.  The  religious  authorities  among  the  Jews,  far 
from  opposing  obstacles  in  those  times  to  the  advance  of 
Hellenism,  were  much  rather  disposed  to  do  homage  to  the 
Greek  tongue,  down  to  the  last  moments  of  their  political 
existence  ;  they  recognized  it  as  a  language  in  common 
use  in  their  literary  works,  as,  for  instance,  in  the  case  of 
their  historian  Josephus,  and  even  admitted  it  into  their 
judicial  proceedings.  6,  This  same  language,  thus  received 
on  all  hands  into  favour,  came  to  be  diffused  also  by  daily 
use  among  all  classes,  to  such  an  extent,  that  the  people 
(with  but  few  exceptions)  understood  it,  though  naturally 
attached  to  their  own  tongue,  7.  Even  in  the  holy  city 
there  were  whole  congregations  of  Jews  speaking  Greek. 
It  was  of  these  and  of  Greek  proselytes  that  the  Christian 
Church  at  Jerusalem  was  partly  composed."  Thus,  then 
(the  consequence  is  evident),  in  order  to  his  being  under- 
stood by  the  great  majority  of  the  Jews,  to  whom  in  the 
first  instance  our  first  Evangelist  addressed  himself,  he 


THE  FOUR  WITNESSES.  437 

had  no  need  to  make  use  of  either  Hebrew  or  Arainean, 
but  the  Greek,  on  the  contrary,  suited  him  equally  Avell, 
and  in  certain  respects  even  better.  It  was  particularly 
as  it  bore  upon  future  times  that  the  Greek  could  not  but 
be  preferable.  Writing,  as  he  did,  in  the  closing  period 
of  his  nation's  political  existence,  penetrated  with  the  pre- 
dictions of  his  Divine  Master,  which  announced  the  de- 
struction of  the  Jewish  polity  as  rapidly  approaching,  and 
already  perceiving  of  himself  the  signs  that  harbingered 
it  in  the  course  of  being  accomplished,  he  naturally 
behoved  to  dismiss  the  use  of  that  nation's  language,  see- 
ing that  soon  it  was  to  cease  to  be  a  nation,  if  at  least  he 
designed  his  work  to  outlast  a  few  months  or  years,  and 
if  he  desired  that  the  remnant  of  the  Jews,  scattered  and 
wandering  in  other  lands,  should  have  it  in  their  power  to 
make  themselves  acquainted  with  it.  It  is  thus  that,  by 
a  natural  train  of  reasoning,  we  are  at  once  led  a  prion 
to  this  result :  that  St  Matthew's  Gospel  must  have  been 
written  in  Greek.  There  is  nothing  in  the  text  itself 
of  that  Gospel  opposed  to  such  a  supposition;  on  the 
contrary,  more  than  one  passage  (as  for  example,  chap, 
xxvii.  46)  evidently  supports  it.  And  to  such  an  extent 
does  this  hold  true,  that  commentators,  among  others 
Olshausen^  (who  always  preserved  the  tradition  of  a 
Hebrew  Gospel  of  St  Matthew),  have  been  led  to  con- 
clude that  the  Apostle  must  himself  have  written  his 
Gospel  _/?r5^  in  Hebrew,  afterwards  in  Greek,  so  that  both 
must  have  been  original  Gospels.  Others,  like  De  Wette 
{Kurze  Erhldrimg,  S.  2,  3),  have  declared  their  inability 
to  decide  as  to  an  original  Hebrew  luhich  no  one  has  ever 
really  seen.  Erasmus  long  ago  combated  the  opinion 
that  there  must  have  been  a  St  Matthew's  Gospel  in 

'    Jilhlisch^.r  (^omincnfor.  I,  11, 


438  .    NOTES  AND  ADDITIONS  TO 

Hebrew,  by  pointing  to  the  eminently  Greek  composition 
of  tliat  which  we  now  possess. 


P.  48—"  Get  thee  behind  me,  Satan!" 

The  best  critics  are  entirely  agreed  (on  the  authority 
of  several  eminent  manuscripts,  of  the  Vulgate,  and  seve- 
ral other  ancient  translations,  as  well  as  on  that  of  the 
oldest  and  best  Fathers  of  the  Greek  Church)  that  these 
Avords,  Get  thee  behind  me,  Satan!  here,  are  not  in  their 
place  in  St  Luke's  Gospel,  but  have  been  intercalated 
afterwards  by  copyists  who  had  taken  them  from  St 
Matthew  (iv.  10).  Bengel  (in  his  Apparatus)  says  of 
them  by  way  of  elucidation  :  "  lia^c  verba  :  Abi post  me, 
Satana !  ascribere  Domino  non  decuit  Lucam,  qui  postea 
alium  Satanee  memorat  incursum.  Ex  Matthseo  recen- 
tiores  Grseci  hue  traduxerunt."  Compare  also  Griesbach 
and  Tischendorf. 


P.  107 — "  The  Roman  characteristic  remains,"  &c. 

The  Roman  character  further  occurs,  among  other 
places,  in  a  remarkable  amplification  by  our  Evangelist 
on  the  subject  of  divorce.  At  the  declaration  that  the 
husband  who  leaves  his  wife  and  takes  another  commits 
adultery  (Matth.  xix.  9),  St  Mark  judged  it  necessary  to 
add  in  precise  terms  (x.  12)  :  And  if  a  woman  shall  put 
away  her  husband,  and  be  7na7ried  to  another,  she  com- 
mitteth  adidtery.  Wetstein  in  his  commentary  at  this 
passage  :  "  Ex  eo  autcm  quod  Christus  de  viris  uxores 
repudiantibus  dixcrat,  Marcus  infert  multo  scelestius  esse, 


THE  FOUR  WITNESSES.  439 

si  miilicr  xinim  deserat :  quod  et  Romanis  qiiibus  Marcus 
scripsit,  licitum,  et  turn  temporis,  licentia  supra  modum 
grassante,  familiare  erat," 


P.  109 — "  The  more  we  reflect  on  the  expression,  All 
the  Jews"  &c. 

AVe  are  aware  that  in  St  John  also,  and  sometimes  even 
in  St  Matthew,  there  occurs  that  same  expression  :  The 
Jews,  notwithstanding  that  botli  those  Gospel  writers  were 
themselves,  unquestionably,  of  that  nation.  But  what 
distinguishes  the  passage  in  St  Mark  is  the  conjunction 
AND :  the  Pharisees  and  all  the  Jews,  intimating  that  the 
writer  himself  belonged  as  little  to  the  one  as  to  the  other 
of  these.  A  still  more  evident  indication,  certainly,  of  the 
Gentile  origin  of  our  second  Evangelist,  may  be  seen  in  the 
remarkable  insertion  which  he  makes  on  the  occasion  of 
the  purification  of  the  Temple  : 

Matth.  xxi.  13.  Mark  xi.  17.  Luke  xix.  46. 

My  house  shall  be  My  house  shall  be  My  house  is  the 
called    the    house    of    called   of  all    nations    house  of  prayer. 

prayer.  (Gr.    nacn  roty   eSvea-i) 

the  house  of  prayer. 


P.  Ill — "  In  both  lue  have  the  same  emphatic  repeti- 
tions" &c. 

Thus,  for  instance,  Csesar's  Commentaries  abound  with 
repetitions  similar  to  those  we  have  noted  in  St  Mark's 
Gospel.  Opening  his  Gallic  War,  we  find  at  once, 
cap.  vi.  §  1 ,  "  Erant  omnino  itinera  duo,  quibus  itineribtis 
domo  exire  posseiit."     §  4,  "  Diem  dicunt  qua  die  ad 


440  NOTES  AND  ADDITIONS  TO 

ripam  Rhodani  omnes  coiiTeniant."  Cap.  xxiii.  §  1, 
and  passim  " postridie  ejus  diei."  Cap.  xxxi.  §  1,  "  Uti 
sibi  secreto  in  occulto  de  sua  omniumque  salute  cum 
CO  agere  liceret."  Cap.  xlix.  §  1,  "  Ultra  eum  locum  quo 
in  loco  German!  consederant  ;"  and  so  in  many  other 
passages. 


P.  Ill — '■'■The  very  w^ort?  straightway,"  &c. 

The  military  character  of  this  word  straighttuay  in  St 
Mark's  Gospel  has  been  clearly  perceiyed  also  by  Lange 
(Ueher  die  Authentic  der  Vier  Evangelien  in  the  Theo- 
logische  Studien  und  Kritiken  of  1839)  :  "  Das  Liebling's 
wort  des  Marcus  is  das  frische  ev6i(o<i ;  es  kehret  in 
seinem  Erzahlungen  immer  wieder. — Seine  Losung  war 
eu^eo)?  wie  Blucher's  Losung  :  Vorwarts  ! "  Neither  did 
the  military  character  of  many  of  our  Erangelist's  ex- 
pressions escape  the  notice  of  Wetstein  :  "  Habet  plures 
voces  Latinas  aut  rem  militarem  spectantes,  ut  Xeyewv, 
o-TreKovkciTcop,  cvaar^^ov"  {Introd.  Comment,  in  Marc.)  It 
is  surprising  that,  notwithstanding  numerous  notices  of  a 
military  language  in  St  Mark,  no  one  appears  to  have 
been  led  to  the  idea  that  the  person  wlio  wrote  thus 
might  himself  have  been  a  soldier.  To  the  indications 
bearing  upon  that  profession,  we  may  add  further  expres- 
sions peculiar  to  St  Mark  as  an  individual — Bvo  Bvo,  by 
two  and  two,  when  the  twelve  were  sent  out  (vi.  7) ; 
in  like  manner  at  the  multiplication  of  the  loaves  (vi.  39, 

40),   his   avfiTrpaia   av/j,7ro(Tia,   irpacrtai   Trpaacai,  ava  eKarov 

Kaa  ava  TrevTrjKovTa — a  passage  which,  in  its  general  aspect, 
quite  suggests  the  idea  of  a  military  order  :  And  he  com- 
manded them  to  mal-e  all  sit  dovii  by  companies — that 


THE  FOUR  WITNESSES,  441 

is,  round  the  turf  which  served  on  that  occasion  for  tables 
— upon  the  green  gi^ass.  And  they  sat  down  in  ranks  hy 
hundreds  and  by  fifties.  In  St  Matthew  we  have  only 
the  germ  of  the  picture  presented  by  St  Mark  in  the 
word  avaickLvdrivaL  (xiv.  19);  St  Luke  and  St  John  evi- 
dently follow,  though  in  their  own  manner,  the  narrative 
of  St  Mark. 


P.  1 1  () — "  Wa^  no  other  than  that  same  devout 
soldier"  &c. 

It  is  precisely  on  that  account  that  it  was  not  seemly, 
in  accordance  with  the  tenderness  and  delicacy  of  feeling 
that  influenced  our  sacred  writers,  that  the  striking  his- 
tory of  that  other  centurion,  whose  faith  is  so  much  praised 
in  St  Matthew  and  St  Luke,  should  have  been  taken  into 
his  Gospel  by  St  Mark.  The  eulogy  of  the  Gentile,  and 
especially  of  the  Gentile  soldier— of  the  Roman  soldier — 
behoved  to  be  omitted  in  a  Gospel  written  by  the  pious 
soldier  attached  to  the  family  of  the  centimon  Cornelius. 
It  is,  accordingly,  on  that  account  that  St  Luke  here  fills 
the  place  of  St  Mark,  by  describing,  with  greater  ampli- 
tude and  detail,  those  facts  of  which  St  Matthew,  in  har- 
mony with  the  character  of  his  Gospel,  has  only  given  the 
irencral  outline.  (Matth.  viii.  5-13,  compared  with  St  Luke 
vii.  2,  10.)  Neither  do  we  any  where  find  taken  into  St 
Mark's  Gospel  that  sentence  uttered  by  our  Lord  which 
St  Matthew  gives  in  connexion  with  the  great  faith  shewn 
by  the  centurion  (viii.  11,  12),  and  which  St  Luke  (xiii. 
29)  gives  at  its  true  historical  place  :  Many  shall  come 
from  tlte  east  and  from  the  west,  and  shall  sit  doiun  with 
Abraham  and  Isaac  and,  Jacob,  in  the  kingdom  of  heaven : 


442  NOTES  AND  ADDITIONS  TO 

Bid  the  cMldren  of  the  kingdom  shall  be  cast  out  into 
outer  darhiess. 


P.  \^\—'' Neither  the  son,"  &c. 

Bengel,  upon  the  very  passage  in  St  Mark  (xiii.  42) : 
"  Dices  :  Cur  appellatur  h.  1.  Filius,  non  sumpta  denomina- 
tione  a  natura  liumana  ?  Resj).  In  enunciatis  de  Sal- 
vatore  cum  prsedicato  glorioso  copulari  solet  subjectum 
demissum  (Mattli  xvi.  28;  John  i.  12;  iii.  13);  cum 
prsedicato  demisso,  subjectum  gloriosum.  (Mattli.  xxi.  3  ; 
1  Cor.  ii.  8.) 


P.  142 — "There  is  yet  another  circumstance  which  tve 
may  infer"  &c. 

We  willingly  admit  that  the  Gentile  origin  of  St  Luke 
AYOuld  not  be  sufficiently  proved  by  comparing  v.  11 
with  V.  18  in  the  fourth  chapter  of  the  Epistle  to  the 
Colossians.  It  is  only  by  combining  this  passage  with 
the  entire  spirit  of  St  Luke's  writings  that  the  proof  which 
several  interpreters  have  drawn  with  respect  to  this 
point  from  the  passage  in  the  Epistle  to  the  Colossians, 
acquires  its  true  force.  There  is  another  passage,  how- 
ever, in  one  of  the  writings  of  St  Luke  himself,  which 
seems  to  us  to  prove  directly  his  Gentile  origin.  It  occurs 
in  the  Acts  of  the  Apostles  (chap.  i.  19),  where  we  read, 
when  he  is  referring  to  the  Jews,  that  the  field  Aceldama 
was  thus  called  in  their  proper  tongue.  It  is  clear  that 
these  words  make  no  part  of  St  Peter's  discourse,  he 
himself  being  an  Israelite,  but  that  they  formed  a  paren- 
tliesis  of  the  narrator  St  Luke. 


THE  FOUR  WITNESSES.  44S 

P.  148 — "  Syria,  in  particular,  was  in  those  days 
highly  reputed  for  the  practice  of  medicine" 

Strictly  speaking,  it  was  not  until  a  later  age  that  the 
medical  reputation  of  Syria  is  proved  with  any  historical 
certainty.  But  at  all  events,  the  practice  of  medicine 
was,  so  early  as  during  the  time  of  Augustus,  in  the  hands 
of  foreigners  ;  for  the  most  part  of  Greek  slaves  or  freed- 
nien — in  the  case,  for  instance,  of  Antonius  Musa,  whom 
the  Emperor  raised  to  the  rank  of  a  Roman  knight,  and  in 
M'hose  honour  afterwards  a  statue  was  set  up  in  the  temple 
of  Esculapius. 


P.  148 — " ivhilethe  terniination  of  his  name,"  &c. 

TholUck,  in  his  GlauhwUrdigheit  der  Evangelischen 
Geschichte,  S.  148,  at  the  second  note  :  "  Die  Endung  a? 
namlich  ist  eine  kontraction,  welche  ins  besondere  audi 
bei  sklavennamen  oft  vorkommt."  Lobeck  de  Substant. 
in  a<i  exeunt ibus,  in  Wol^''s  Analecten  iii.  §  49.  At  all 
events,  Lucas  is  the  contraction  for  the  known  name 
Lucanus.  In  some  manuscripts  of  his  Gospel  we  even 
read  this  name  at  full  length. 

P.  149 — "  The  style  of  the  ancient  classical  his- 
torian," &c. 

The  celebrated  Valckenaer  expresses  himself  in  these 
terms,  speaking  of  the  style  of  St  Luke  :  "  Stylus  Lucae 
in  Evangelio  talis  est  qualis  historicum  decet,  simplex  et 
purus,  tamen  a  stylo  reliquorum  scriptorum  N.  T.  longe 
diversus  ;  est  enim  stylus  Lucro  magnam  partem  nitidus 


444  NOTES  AND  ADDITIONS  TO 

et  Graeciis,  qimin  stylus  reliquorum  propius  accedat  ad 
vulgarem  loqiiendi  rationem,  quas  inter  Judseos  Grsece 
loqiientes  obtiuebat  locum,  atque  adeo  formis  ubique 
scateat  quas  Hebraismos  vocant,  quibus  parcius  utitur 
Lucas,  suamque  scribendi  normam  ad  elegantiorum  Grse- 
corum  regulas  saepenumero  accommodavit." 


P.  151 — "  But  he  is  no  less  accurate  in  giving 
epochs,"  &c. 

To  this  further  belongs  the  ulterior  determination  of 
the  epoch  of  the  Sabbath  on  which  the  disciples  were 
reprehended  by  the  Pharisees  for  having  plucked  the  ears 
of  corn  on  that  day  (Matth.  xii.  1).  St  Luke  gives  to 
this  Sabbath  (vi.  1)  a  name  which  is  found  nowhere  else  : 
hevrepoTTpwrov,  That  this  second-first  Sabbath  is  a  pro- 
perly Jewish  denomination  for  some  fixed  and  particular 
day  of  repose  is  not  to  be  doubted,  even  although  we 
should  not  be  able  exactly  to  say  what  day  it  was,  or 
at  what  precise  period  of  the  year  it  occurred.  Some 
are  of  opinion  that  the  first  Sabbath  means  a  great 
Sabbath,  a  feast-day  Sabbath  (the  first  Sabbath  after  one 
of  the  great  feasts),  and  go  on  to  admit  three  such  Sab- 
baths— namely,  those  immediately  following  the  Feasts  of 
the  Passover,  of  Pentecost,  and  of  Tabernacles,  among 
which  the  Sabbath  after  Pentecost  will  then  have  been 
the  BevrepoTrpcoTov,  or  second  great  Sabbath, 


P.  156 — ^" the  language  that  is  appropriate  to 

the  subject,  purely  and  naturally  employed" 

We  may  take  for  nn  cxam])h'  of  this  oxactuess  in  St 


THE  FOUR  WITNESSES.  445 

Luke  in  Greek  terminology,  the  description  of  the  voyage 
into  Italy,  and  of  the  shipwreck  at  Malta,  in  the  27th  chap- 
ter of  the  Acts,  where  the  following  terms  are  worthy  of 
remark,  for  characteristic  Greek  accuracy  :  dvdyeaOai,  and 
Kardyeadat  (v.  2  and  3),  to  Set  sail,  and  to  return  {to 
port)  ;  viroTrXetv  (v,  4  and  7),  to  tack;  ^paBvrrXoelv  (v. 
7),  to  sail  slovjly,  to  advance  with  di^culty ;  dvToj)daX- 
fjLelv  ra>  dvefiM,  to  go  against,  to  FACE  the  vjind;^  and 
€inhdvTe<i  (fjepeadai  (v.  15),  tO  let  the  ship  drive;  VTTo^cov- 
vvetv  ifkolov  (v.  17),  to  undergird  the  ship  with  ropes; 
7rpo<;dyeLV  rt,va  avroU  x^P^^  (^-  2'^)'  ^^^^^  ^^^^V  approached 
the  land;  ^dxl^eiv  (v.  28),  to  throw  the  lead;  x^^'^^^^''^ 
Tr]v  crKd(f>r]v  (v.  30),  to  let  dowu  the  boat,  Sec.  &c. 

The  word  eW/TTTen;  should  have  been  translated  at  v. 
17,  as  well  as  at  v,  32,  by  to  be  cafTied  along  by  the  cur- 
rent. The  soldiers  did  not  lower  the  boat  into  the  sea, 
as  (v.  30)  had  already  been  done  by  the  sailors,  but  they 
cut  the  ropes,  and  thus  made  it  useless  by  allowing  it  to 
float  away,  and  this  they  did  in  order  to  prevent  the 
sailors  from  succeeding  in  their  project. 

Compare,  for  a  striking  notice  of  the  accuracy  of  St 
Luke  as  to  sea  terms  and  details  of  a  sea  voyage,  "  The 
Voyage  and  ShipMTeck  of  St  Paul."  By  James  Smith, 
Esq.  of  Jordanhill,  F.R.S.,  &c.     London,  1848. 

P.  158 — " in  such  sort,  that  many  particulars, 

true  at  one  time,  if  transposed,"  &c. 

To  the  instances  of  this,  which  our  observations  on  the 
Gospel  of  St  Luke  have  supplied,  a  no  less  remarkable 
one,  bearing  on  a  passage  in  that  of  St  Matthew,  might 

'  If  I  mistake  not,  our  seamen  have  the  still  more  analogous  expression  to 
that  in  the  Greek,  of  digginrj  into  the  tvind''s  KVE,  when  luffing  up  in  a  gale.— Tn. 


446  NOTES  A^^D  ADDITIONS  To 

be  added.  St  Matthew  is  the  only  Evangehst  that  makes 
mention  of  the  luife  of  Pilate  in  the  history  of  the 
Passion  (xxvii.  19).  Some  passages  of  Suetonius  {in 
Augudto,  cap.  24)  and  others,  from  which  we  learn  that 
down  to  the  time  of  the  emperor  Augustus,  gOTcrnors 
were  not  at  liberty  to  take  their  wives  along  with  them 
into  the  proyinces,  might  certainly  have  given  infidel 
philosoj^hers  fine  scope  for  disputing  the  entire  historical 
truth  of  that  particularity,  provided  w^e  did  not  learn  from 
passages,  equally  conclusive  and  well  known,  in  Tacitus, 
that  from  the  commencement  of  the  reign  of  Tiberius,  and 
even  as  early  as  towards  the  close  of  that  of  Augustus, 
that  custom,  or  that  abuse,  had  ceased  to  be  opposed. 
Thus  we  read  in  the  liistorian  to  whom  we  refer  (Annal. 
iii.  33,  34),  how  Severus  Ccecina  moved  in  the  senate  ne 
quern  magistratum,  cui  provincia  ohvenisset,  uxor  comi- 
taretur.  But  it  w^as  to  no  eff"ect.  In  consequence  of 
various  objections  Cwcince  sententia  elusa. 

P.  164 — "  The  signs  that  were  to  accompany  the  last 
times"  &c. 

There  is,  perhaps,  no  passage  in  the  Gospels  that  has 
been  the  occasion  of  more  pain  to  enemies,  and  that  has 
more  exposed  their  impotency,  than  the  prediction  of  the 
destruction  of  Jerusalem,  and  of  Israel's  dispersion.  The 
agreement  between  the  prediction  and  the  result  could 
not  be  denied.  The  opposers  have  been  driven,  accordingly, 
to  have  recoiirse  to  the  supposition  that  the  prediction  was 
inserted  after  the  event!  But  the  insufficiency  of  this 
subterfuge  is  exposed  at  once  by  the  simple  remark,  that 
a  prophecy  made  up  after  the  event  which  it  professed  to 


THE  FOUR  WITNESSES. 


447 


predict,  Moukl  necessarily  be  wanting  in  that  character 
of  simplicity  and  sobriety  which  so  remarkably  marks 
the  prophetic  passages  in  our  Gospels  that  treat  of  this 
subject,  and  would,  most  unquestionably,  not  have  failed 
to  have  entered  mto  much  fuller  details  of  persons  and 
of  facts,  such  as  we  now  know  from  history.  Above 
all,  in  any  such  supposition,  it  is  not  possible  to  explain 
how  the  destruction  of  Jerusalem  (which,  in  the  case 
supposed,  must  have  taken  place  when  the  prediction 
was  written)  should  have  been  spoken  of  in  such  imme- 
diate connexion  with  the  still  future  advent  of  the  Saviour, 
and  the  final  consummation  of  all  things. 

Nevertheless,  a  diflScidty  with  respect  to  this  double 
prediction  of  the  fall  of  Jerusalem,  and  of  the  consumma- 
tion of  all  things,  here  requires  some  further  elucidation. 
But,  first  of  all,  let  us  once  more  contemplate  the  synop- 
tical Gospels  in  juxtaposition,  in  tlie  different  accounts 
they  have  given  of  that  prophecy,  in  order  that  we  may 
place  in  its  true  light  the  connexion,  as  represented  in 
the  Gospels,  between  the  judgment  pronounced  on  Jeru- 
salem and  that  pronounced  on  the  world  in  our  Lord's 
prophetical  sayings. 


Mattii.  xxiv.  1. 

And  Jesus  went  out, 
and  departed  from  the 
temple :  and  his  dia- 
eiples  came  to  him,  for 
to  shew  Iiim  tlie  build- 
ings of  the  temple.  2. 
And  Jesus  said  unto 
them,  See  ye  not  all 
these  things?  Verily 
I  say  unto  you,  There 
shall  not  be  left  here 
one  stone  upon  an- 
other, that  shall  not  be 


Mark  xiii.  1. 
And  as  he  went  out 
of  the  temple,  one  of 
his  diseiples  sait/i  tinto 
him,  Master,  see  what 
maimer  of  sto7ies  and 
uhat  buddings  are  here! 
2.  And  Jesus  answer- 
ing, said  unto  him, 
Seest  thou  these  great 
buildings?  there  shall 
not  be  left  one  stone 
npon  another,  that 
shall    not    be    thrown 


LuKK  xxi.  5. 
And  as  some  spake 
of  the  temple,  hotv  it 
was  adorned  with  goodly 
stones  and  gifts,  he  said, 
6.  As  for  these  things 
which  ye  beliold,  the 
days  will  come,  in  the 
which  there  shall  not 
be  left  one  stone  upon 
another,  that  shall  not 
be  thrown  down.  7. 
And  they  asked  him, 
saying.     Master,     but 


448 


NOTES  AND  ADDITIONS  TO 


thrown  down.  3.  And 
as  he  sat  upon  the 
mount  of  Olives,  the 
disciples  came  unto 
him  privately,  saying, 
Tell  us,  when  shall 
these  things  be?  and 
what  shall  be  the  sign 
of  thy  coming,  and  of 
the  end  of  the  world  ? 

4.  And  Jesus  an- 
swered and  said  unto 
them,  Take  heed  that 
no  man  deceive  you. 
5.  For  many  shall 
come  in  my  name, 
saying,  I  am  Christ; 
and  shall  deceive 
many. 

6.  And  ye  shall  hear 
of  wars,  and  rumours 
of  wars;  see  that  ye 
be  not  troubled:  for 
all  these  things  must 
come  to  pass,  but  the 
end  is  not  yet.  7.  For 
nation  shall  rise  against 
nation,  and  kingdom 
against  kingdom:  and 
there  shall  be  famines, 
and  pestilences,  and 
earthquakes,  in  divers 
places.  8.  All  these 
are  the  beginning  of 
sorrows. 


9.  Then  shall  they 
deliver  you  up  to  be 
afflicted,  and  shall  kill 
you: 


down.  3.  And  as  he 
sat  upon  the  mount  of 
Olives,  over  against 
the  temple,  Peter,  and 
James,  and  John,  and 
Andrew,  asked  him 
privately,  4.  Tell  us, 
when  shall  these  things 
be  ?  and  what  shall  be 
the  sign  when  all  these 
things  shall  be  fulfilled? 

6.  And  Jesus  an- 
swering them,  began 
to  say.  Take  heed  lest 
any  man  deceive  you  : 
6.  For  many  shall  come 
in  my  name,  saying,  I 
am  (it)  ;  ^  and  shall 
deceive  many, 

7.  And  when  ye 
shall  hear  of  wars,  and 
rumours  of  wars,  be  ye 
not  troubled:  for  such 
things  must  needs  be; 
but  the  end  shall  not 
be  yet.  8.  For  nation 
shall  rise  against  na- 
tion, and  kingdom 
against  kingdom;  and 
there  shall  be  earth- 
quakes in  divers  places, 
and  there  shall  be 
famines  and  troubles: 
these  are  the  be- 
ginnings of  sorrows. 
9.  But  take  heed 
to  yourselves  :  for 
they  shall  deliver  you 
up  to  councils ;  and 
in  the  synagogues  ye 
shall  be  beaten:  and 
ye  shall  be  brought 
before  rulers  and  kings 
for  my  sake,  for  a  tes- 


when  shall  these  things 
be?  and  what  sign  will 
there  be  when  these 
things  come  to  pass? 


8.  And  he  said. 
Take  heed  that  ye  be 
not  deceived :  for  many 
shall  come  in  my  name, 
saying,  I  am  (it) ;  ^  and 
the  time  draweth  near : 
go  ye  not  therefore  after 
them. 

9.  But  when  ye  shall 
hear  of  wars  and  com- 
motio7is,  be  not  terri- 
fied: for  these  things 
must  first  come  to  pass ; 
but  the  end  is  not  by 
and  by.  10.  Then  said 
he  unto  them,  Nation 
shall  rise  against  na- 
tion, and  kingdom 
against  kingdom :  11. 
And  great  earthquakes 
shall  be  in  divers 
places,  and  famines 
and  pestilences ;  and 
fearful  sights  and  great 
signs  shall  there  be 
from  heaven. 

12.  But  before  all 
these,  they  shall  lay 
their  hands  on  you, 
and  persecute  you,  de- 
livering you  up  to  the 
synagogues,  and  into 
prisons,  being  brought 


Which  our  translation  renders  in  Italics,  Christ.- 
Sec  preceding  note. — Tn. 


-Tk, 


THE  FOUK  WITNESSES. 


449 


and  ye  shall  be  hated 
of  all  nations  for  my 
name's  sake. 

10.  And  then  shall 
many  be  offended,  and 
shall  betraj^  one  an- 
other, and  shall  hate 
one  another.  1 1 .  And 
many  false  prophets 
shall  rise,  and  shall 
deceive  many.  12. 
And  becanse  iniqnity 
shall  abound,  the  love 
of  many  shall  wax 
cold.  13.  But  he  that 
shall  endure  unto  the 
end,  the  same  shall  be 
saved.  14.  And  this 
gospel  of  the  kingdom 
shall  be  preached  in  all 
the  world  for  a  ivitness 
unto  all  nations;  and 
then  shall  the  end  come. 


15.  When  ye  there- 
fore shall  see  the  abo- 
mination of  desolation, 
spoken  of  by  Daniel 
the  prophet,  stand  in 
the  holy  place,  (whoso 
readeth,  let  him  under- 
stand,) 16.  Then  let 
them  which  be  in  Judea 
flee  into  the  mountains : 
17.  Let  hira  which  is 
on  the  house-top  not 
come  doTvn  to  take 
anything  out  of  his 
house:  18.  Neither 
let  him  which  is  in  the 
field  return  back  to 
take  his  clothes.  19. 
And    woe    unto  them 


timony  against  them. 

10.  And  the  gospel 
must  first  be  published 
among  all  nations. 

11.  But  when  they 
shall  lead  you,  and 
deliver  you  up,  take 
no  thought  beforehand 
what  ye  shall  speak, 
neither  do  ye  preme- 
ditate ;  but  whatsoever 
shall  be  given  you  in 
that  hour,  that  speak 
ye :  for  it  is  not  ye 
that  speak,  but  the 
Holy  Ghost.  12.  Now 
the  brother  shall  be- 
tray the  brother  to 
death,  and  the  father 
the  son  ;  and  children 
shall  rise  up  against 
their  parents,  and  shall 
cause  them  to  be  put 
to  death.  13.  And 
ye  shall  be  hated  of  all 
men  for  my  name's 
sake :  but  he  that  shall 
endm-e  unto  the  end, 
the  same  shall  be  saved. 

14.  But  when  ye 
shall  see  the  abomin- 
ation of  desolation, 
spoken  of  by  Daniel 
the  prophet,  standing 
where  it  ought  not,  (let 
him  that  readeth  under- 
stand,) then  let  them 
that  be  in  Judea  flee 
to  the  mountains  :  15. 
And  let  him  that  is  on 
the  house-top  not  go 
down  into  the  house, 
neither  enter  therein, 
to  take  anything  out  of 
his  house:  16.  And 
let  him  that  is  in  the 
field  not  turn  back 
again  for  to  take  up 
2  F 


before  kings  and  rulers 
for    my  name's    sake. 

13.  And  it  shall  turn 
to  you  for  a  testimony. 

14.  Settle  it  therefore 
in  your  hearts  not  to 
meditate  before  what 
ye  shall  answer:  15. 
For  I  will  give  you  a 
mouth  and  wisdom, 
which  all  your  adver- 
saries shall  not  be  able 
to  gainsay  nor  resist. 
16.  And  ye  shall  be 
betrayed  both  by  pa- 
rents, and  brethren, 
and  kinsfolks  and 
friends ;  and  some  oj 
you  shall  they  cause  to 
be  put  to  death.  17. 
And  ye  shall  be  hated 
of  all  men  for  my 
name's  sake.  18. 
But  there  shall  not  an 
hair  of  your  head 
perish.  19.  In  your 
patience  possess  ye 
your  souls. 

20.  And  when  ye 
shall  see  Jerusalem 
compassed  with  armies, 
then  know  that  the 
desolation  thereof  is 
nigh.  21.  Then  let 
them  which  are  in 
Judea  flee  to  the  moun- 
tains ;  and  let  them 
which  are  in  the  midst 
of  it  depart  out ;  and 
let  not  them  that  are 
in  the  counti'ies  enter 
thei'einto.  22.  For 
these  be  the  days  of 
vengeance,  that  all 
things  which  are  writ- 
ten may  be  fidfilled. 
23.  But  woe  unto  them 


450 


NOTES  AND  ADDITIONS  TO 


that  ai*e  with  child, 
and  to  them  that  give 
suck,  in  those  days ! 
20.  But  pray  ye  that 
your  flight  be  not  in 
the  winter,  neither  on 
the  Sabbath-day :  21. 
For  then  shall  be  great 
tribulation,  such  as 
was  not  since  the  be- 
ginning of  the  world  to 
this  time,  no,  nor  ever 
shall  be.  22.  And 
except  those  days 
should  be  shortened, 
there  should  no  flesh 
be  saved:  but  for  the 
elect's  sake,  those  days 
shall  be  shortened. 
23.  Then  if  any  man 
shall  say  unto  you,  Lo, 
here  is  Christ,  or  there ; 
believe  it  not.  24. 
For  there  shall  arise 
false  Christs,  and  false 
prophets,  and  shall 
shew  gi'eat  signs  and 
wonders ;  insomuch 
that,  if  it  Avere  pos- 
sible, they  shall  deceive 
the  very  elect. 

25.  Behold,  I  have 
told  you  before.  26. 
Wherefore  if  they  shall 
say  vmto  you.  Behold, 
he  is  in  the  desert ;  go 
not  forth:  behold,  he 
is  in  the  secret  cham- 
bers ;  believe  it  not. 
27.  For  as  the  light- 
ning Cometh  out  of  the 
east,  and  shineth  even 
unto  the  west ;  so  shall 
also  the  coming  of  the 
Son  of  man  be.  28. 
For  wheresoever  the 
carcase  is,   there  will 


his  garment.  17. 
But  woe  to  them  that 
are  with  child,  and  to 
them  that  give  suck,  in 
those  days!  18.  And 
pray  ye  that  your  flight 
be  not  in  the  winter. 
19.  For  in  those  days 
shall  be  afiliction,  such 
as  was  not  from  the 
beginning  of  the  cre- 
ation which  God  cre- 
ated unto  this  time, 
neither  shall  be.  20. 
And  except  that  the 
Lord  had  shortened 
those  days,  no  flesh 
should  be  saved :  but 
for  the  elecfs  sake, 
whom  he  hath  chosen, 
he  hath  shortened  the 
days.  21.  And  then 
if  any  man  shall  say 
to  you,  Lo,  here  is 
Christ  ;  or,  lo,  he  is 
there  ;  believe  him  not : 
22.  For  false  Christs 
and  false  prophets  shall 
rise,  and  shall  shew 
signs  and  wonders,  to 
seduce,  if  it  were  pos- 
sible, even  the  elect. 

23.  But  take  ye 
heed:  behold,  I  have 
foretold  you  all  things. 


that  are  with  child,  and 
to  them  that  give  suck, 
in  those  days  !  for  there 
shall  be  great  distress 
in  the  land,  and  wrath 
upon  this  people.  24. 
And  they  shall  fall  hy 
the  edge  of  the  sword, 
and  shall  be  led  away 
captive  into  all  nations : 
and  Jerusalem  shall  be 
trodden  down  of  the 
Gentiles,  xjktil  the  times 
of  the  Gentiles  be  ful- 
filled. 


THE  POUR  WITNESSES. 


451 


the  eagles  be  gathered 
together. 

29.  Immediatehj 
after  the  tribulation  of 
those  days,  shall  the 
sun  be  darkened,  and 
the  moon  shall  not  give 
her  light,  and  the  stars 
shall  fall  from  heaven, 
and  the  powers  of  the 
heavens  shall  be 
shaken:  30.  And 
then  shall  appear  the 
sign  of  the  Son  of  man 
in  heaven,  and  then 
shall  all  the  tribes  of 
the  eai-th  mom-n,  and 
they  shall  see  the  Son 
of  man  coming  in  the 
clouds  of  heaven  with 
power  and  great  glory. 


24.  But  in  those 
days,  after  that  tribu- 
lation, the  sun  shall  be 
darkened,  and  the  moon 
shall  not  give  her  light, 

25.  And  the  stars  of 
heaven  shall  fall,  and 
the  powers  that  are  in 
heaven  shall  be  shaken. 

26.  And  then  shall 
they  see  the  Son  of 
man  coming  in  the 
clouds,  with  great 
power  and  glory. 


25.  And  there  shall 
be  signs  in  the  sun, 
and  in  the  moon,  and 
in  the  stars  ;  and  upon 
the  earth  distress  of 
nations,  withperplexity; 
the  sea  and  the  waves 
roaring;  26.  Men's 
hearts  failing  them  for 
fear,  and  for  looking 
after  those  things  which 
are  coming  ontlie  earth: 
for  the  powers  of 
heaven  shall  be  shaken. 
27.  And  then  shall 
they  see  the  Son  of  man 
coming  in  a  cloud  with 
power  and  great  gloiy. 


Here,  again,  one  perceives  easily  that  the  points  of 
difference  and  agreement  are  the  same  throughout  as  those 
which  oiu'  previous  comparison  of  the  synoptical  Gospels 
presented.  AVe  confine  ourselves  to  the  most  important. 
All  three  have  this  in  common,  that  they  divide  the  Lord's 
prophecy  into  three  distinct  parts,  namely,  the  prediction 
concerning  the  temple  in  particular,  and  the  signs  that 
were  to  harbinger  the  desolation;  among  which  signs 
were  the  grievous  oppression  to  be  suffered  by  be- 
lievers (Matth.,  V.  1-14  ;  Mark,  v.  1-13 ;  Luke,  v. 
5-19)  ; — the  prediction  of  the  siege  and  destruction  of 
Jerasalem  (Matth.,  v,  15-48  ;  Mark,  v.  14-23  ;  Luke, 
V.  20-24)  ; — and  that  of  the  last  signs,  and  of  the  coming 
of  the  Son  of  man  (Matth.,  v.  29,  30  ;  Mark,  v.  24-26  ; 
and  Luke,  v.  52-27.) 

These  three  predictions,  in  all  three  synoptical  Gospels 
most  closely  connected  with  each  other,  are,  nevertheless, 


452  NOTES  AND  ADDITIONS  TO 

in  St  Luke,  in  conformity  with  his  historical  character, 
kept  more  distinctly  apart  from  each  other ;  in  St 
Matthew,  on  the  contrary,  they  run  more,  like  objects 
drawn  in  distant  perspective,  into  each  other.  St 
Mark,  with  the  exception  of  the  amplifications  and  in- 
versions that  are  peculiar  to  him,  generally  follows  his 
predecessor. — St  Matthew,  and  he  alone,  comprises  at 
once  (v.  3),  in  the  same  question  put  by  the  disciples, 
the  destruction  of  the  temple  and  the  end  of  the  world. 
Anon  (v.  9)  he  mentions  the  hatred  of  all  nations  to  the 
Gospel  on  account  of  the  name  of  Jesus,  which  we  may 
regard  as  mainly  referring  to  a  later  period  ;  whereas  St 
Mark  (v.  13)  and  St  Luke  (v.  17)  record  only  these 
words  :  Ye  shall  he  hated  of  all  men  (that  is  to  say, 
contemporaries), /or  my  name's  sake. 

But  St  Matthew  and  St  Mark  distinguish  themselves 
from  St  Luke  more  particularly  in  the  second  part  of  the 
prophecy.  The  two  former  do  not  even  give  the  name 
of  the  city,  but  indicate  it  merely  by  the  quotation  from 
Daniel  (ix.  2) ;  w^hereas  St  Luke  makes  express  and  cir- 
cumstantial mention  of  Jerusalem,  that  it  would  be  invested 
with  armies  ;  and  further,  that  the  inhabitants  of  Judea 
would  be  put  to  death,  and  dispersed  as  captives  and 
exiles ;  in  fine,  that  Jerusalem  would  be  trodden  under 
foot,  not  for  ever,  but  until  the  times  of  the  Gentiles  he 
fulfilled.  St  Matthew  and  St  Mark  liere  revert,  in  some  de- 
tails (one  alone  of  which  re-occurs  in  a  different  connexion 
in  the  historical  narrative  of  St  Luke,  xvii.  23,  24),  to 
the  false  Christs  and  the  false  prophets  that  luoidd  appear 
— a  sign  which,  looking  to  the  New  Testament  prophecies 
as  a  whole,  may  be  considered  as  common  to  the  final 
period  of  the  Jewish  polity,  and  the  final  period  also  of 
the  world's  present  economy. 


THE  FOUR  WITNESSES,  453 

The  transition  to  the  prediction  of  the  last  events  in 
the  world's  history,  occurs,  then,  in  St  Matthew,  in  direct 
connexion  with  the  judgment  on  Jerusalem,  at  the  word 
immediately  (v.  29),  modified  already  by  St  Mark,  or  at 
least  explained  by  him  in  the  wider  expression  :  in  those 
days — a  term  which,  in  the  Old  Testament,  does  not 
always  imply  an  identity  of  time,  but  only  a  relation  of 
connexion  in  the  development  of  times.  In  St  Luke,  the 
transition  from  the  earlier  to  the  last  events  in  the  Lord's 
discourse,  is  very  evident.  We  perceive  that  verse  24 
closes  with  a  finished  period,  and  the  details  of  the  25th 
verse  may,  without  any  violence  to  the  context,  be  readily 
referred  to  a  remoter  period  of  time. 

It  is,  however,  from  this  intimate  connexion  between  the 
destruction  of  Jerusalem  and  the  world's  final  judgment 
that  people  have  been  led  to  entertain  the  notion,  that 
— not  only  in  the  personal  expectation  of  the  apostles  and 
first  believers,  but  according  to  the  very  predictions  of 
Jesus,  and  the  language  of  the  writers  of  the  New  Tes- 
tament— the  end  of  all  things  and  the  coming  of  the 
Lord  should  have  immediately  followed  the  fall  of  the 
Jewish  polity.  To  what  this  notion  necessarily  leads  is 
very  plain.  But  the  error  springs  from  ignorance  of  the 
manner  in  which  the  prophets  viewed  distant  events,  and 
of  that  peculiar  mode  of  expression  which  was  usual 
with  them.  Prophecy,  alike  in  the  Old  and  in  the 
New  Testament,  does  not  always  make  known  the  dif- 
ference of  epochs  and  the  space  that  keeps  events  at  a 
distance.  It  rather  heaps,  as  if  upon  one  level  or  panel 
(unless  where  an  express  distinction  of  epochs  and  of 
years  is  essential  to  the  matter  in  hand)  events  that  are 
connected  together  by  the  same  internal  and  remoter 
bond  of  relationship.     Thus,  for  instance,  Isaiah  places 


454  NOTES  AND  ADDITIONS  TO 

before  our  view  simultaneously  tlie  epochs  of  the  suffer- 
ings and  of  the  reign  of  the  Messiah,  without  intimating 
to  us  the  distance  in  point  of  time  that  was  to  lie  be- 
tween them  in  their  fidfilment.  Thus,  in  other  passages, 
prophecy  has  identified  the  first  and  second  destruction 
of  the  Holy  City,  and  the  different  dispersions,  as  well 
as  the  different  restorations,  of  Judah  and  of  Israel. 
But  in  their  accomplishment,  the  two  events  thus  con- 
founded in  the  prophecy  stand  apart,  and  attach  them- 
selves each  to  its  own  proper  period.  According  to  the 
same  analogy,  that  blessed  Head  of  all  the  prophets  of 
the  Old  and  New  Testament  has  identified  his  predic- 
tion of  Jerusalem's  coming  woes  with  the  prophecy  of  the 
last  days  and  of  the  final  judgment,  just  as  in  a  perspec- 
tive before  the  eye  of  a  traveller,  a  great  many  streams 
and  fields  disappear,  as  it  were,  between  the  heights  of 
mountains  at  the  two  extremities.  In  the  accomplish- 
ment, of  com'se,  the  two  different  events  distinguish  them- 
selves from  each  other,  and  take  their  respective  places  in 
history. 

Let  the  same  principle  be  applied  to  all  the  passages 
of  the  New  Testament  where  the  coming  of  the  Lord  is 
spoken  of  as  nigh  at  hand,  even  when  the  apostles  were 
living.  Against  all  narrow  conception  of  the  strong 
expression,  at  hand,  the  apostle  Paul  himself  has,  in  the 
Second  Epistle  to  the  Thessalonians  (chap,  ii.),  given  the 
requisite  elucidation.  Yes  ; — the  return  of  Christ  and  the 
end  of  the  present  world  are,  and  become  more  and 
more,  at  hand  to  us ;  but  in  that  promise,  nevertheless, 
there  is  manifestly  comprehended  the  accomplishment 
of  every  thing  that  must  previously  take  place  as  neces- 
sary for  the  ripening  of  all  things  for  that  all-decisive 
moment.       And  here  the  words   of  the   Psalmist  and 


THE  FOUR  WITNESSES.  455 

Apostle  are  peculiarly  applicable,  that  a  thousand  years 
in  the  Lords  sight  are  hut  as  yesterday,  and  that  one 
day  is  luith  the  Lord  as  a  thousand  years,  and  a  thou- 
sand years  as  one  day  (Ps.  xc.  4  ;  2  Pet.  iii.  8.) 


P.  168 — "/?i  both  alike  we  find  the  circumstance  which 
bears  so  much  on  the  history  of  the  institution,  that  the 
cup  was  blessed  and  drunk  after  supper." 

By  the  historical  bearing  here  adverted  to,  we  mean 
chiefly  the  Israelitic  origin  of  the  New  Testament  supper. 
The  breaking  of  bread,  as  it  was  done  by  the  Master  on  the 
last  night,  as  a  sublime  symbol  of  his  approaching  expia- 
tory death,  was  then,  and  is  to  this  day,  in  Israel,  a 
common  domestic  solemnity,  at  the  thanksgiving  prayer 
before  the  supper.  And  in  like  manner,  with  the  Israel- 
ites, at  the  Paschal  table,  four  different  cups  are  blessed, 
down  to  this  day.  Now,  the  passages  adduced  from  St 
Paul  and  St  Luke  teach  us  that  the  cup  which  was  blessed 
by  the  Lord,  as  a  covenant  token  of  the  New  Testament 
in  his  blood,  was  that  which  is  drunk  at  the  close  of  the 
repast  (shortly  before  the  hymn  of  praise).  Thus  did 
both  the  beginning  and  the  end  of  the  Israelitic  Paschal 
supper  become,  by  the  word  of  the  Lord,  the  expression 
of  the  beginning  and  the  end  of  the  whole  of  our  Chris- 
tian faith — the  Saviour's  body  broTcen,  and  his  blood  shed 
for  our  sins. 


456  NOTES  AND  ADDITIONS  TO 

P.  1 72 — "  Ths  narrative  in  St  Luke  as  the  searcher  of 
men's  hearts'' 

It  is  as  such,  that  we  find  the  apostles  call  upon  Him 
at  the  time  of  the  election  of  a  twelfth  in  the  place  of 
Judas,  in  the  book  of  the  Acts,  i.  24,  Thou,  Lord,  which 

KNOWEST  THE  HEARTS  OF  ALL  MEN  {KaphtojvoxTTa  TravTcov), 

shew  whether  of  these  two  thou  hast  chosen.  From  the 
whole  connexion  (especially  from  the  second  Terse  of  this 
chapter),  it  is  evident  that  the  prayer  then  offered  was 
addressed  to  Him  who,  in  the  Reyelation  of  St  John, 
witnesses  of  himself  (ii.  23) :  /  am  he  which  searcheth  the 
reins  and  hearts.  How  is  it  possible  that  such  a  title  and 
such  an  attribute  can  ever  have  been  conceived  to  belong 
to  Christ  as  less  than,  as  differing  from,  the  eternal  God 
— yea,  Israel's  Jehovah  %  (Compare  Jer.  xi.  20 ;  xvii. 
10;  Ps.  vii.  9.) 


P.  1 72 — "  The  narrative  in  St  Luke  might,  so  to  speak, 
have  for  its  title  that  saying  of  St  Paul,  that  in  Jesus 
Christ  nothing  is  of  any  avail,  hut  faith  which  worketh 
by  love:'—{QiBi.  v.  6.) 

In  this  very  saying  of  St  Paul's,  we  find  explained  to 
us  the  twofold  declaration  of  the  Saviour  (Luke  vii. 
47-50),  namely,  to  the  Pharisees  :  Her  sins,  luhich  are 
many,  are  forgiven;  for  she  loved  much  ; — and  to  the 
woman  herself :  Thy  faith  hath  saved  thee ;  go  in  peace ! 
Between  God  and  the  sinner  there  is  nothing  but  faith 
that  saves.  In  the  manifestation  of  the  truth  of  that 
faith  before  men,  love  is  the  channel  by  which  faith  yields 
its  fruits. 


THE  FOUR  WITNESSES.  457 


P.  175 — ''A  remarkable  effect  of  this  resemblance  is 
found  in  the  conjecture  of  Grotius,  luho  attributes  to  St 
Luke  the  Epistle  of  Paul  to  the  Hebrews." 

See  Grotius  in  the  Introduction  of  his  Commentary  on 
that  EjDistle,  where  he  recommends  a  comparison  of  Acts 
xxiii.  20,  with  Heb.  v.  7  ;  Luke  xiii.  11,  with  Heb.  vii.  3, 
23 ;  Acts  vi.  3,  and  xvi.  2,  with  Heb.  vii.  8,  xi.  2,  5,  39  ; 
Luke  ii.  26,  and  Acts  x.  22,  with  Heb.  viii.  5  ;  Luke 
xxii.  26,  with  Heb.  xiii.  7,  17 ;  Acts  iii.  15,  v.  31,  with 
Heb.  ii.  10,  and  xii.  2. 


P.  223 — "  The  expulsion  of  the  son  from,  the  vineyard 
is  given  in  details  by  all  the  three.'' 

The  expulsion  of  the  son  is  an  important  element  in 
the  similitude,  owing  to  its  bringing  out  in  strong  relief 
one  of  the  particulars  in  the  passion,  on  which  the  Apostle 
lays  much  stress  in  the  Epistle  to  the  Hebrews  ;  first, 
as  respects  the  agreement  with  the  type  in  the  Old 
Testament  (xiii.  11,  12):  For  the  bodies  of  those  beasts 
whose  blood  is  brought  into  the  sanctuary  by  the  high  priest 
for  sin,  are  burnt  without  the  camp  ;  wherefore  Jesus  also, 
that  he  might  sanctify  the  people  with  his  own  blood,  suf- 
fered without  the  gate  ;  and  afterwards,  in  his  applica- 
tion of  the  parallelism  to  the  Christian  life  of  believers 
(v.  13,  14)  :  Let  us  go  forth  therefore  unto  him  with- 
out THE  CAMP,  bearing  his  reproach.  For  we  have  here 
no  continuing  city,  but  we  seek  one  to  come. 


458  NOTES  AND  ADDITIONS  TO 


P.  282 — "  Yet  the  silence — destroyed!' 

That  tlie  Gospel  of  St  John  was  written  after  the  de- 
struction of  Jerusalem  has  been  considered  bj  us  as  highly 
probable.  This  apparent  probability  becomes  a  sufficient 
certainty,  when  we  compare  the  passages  where  mention 
is  made  of  Jerusalem  as  a  city  no  longer  in  existence. 
Near  tlie  city  there  was  a  garden  (xviii.  1  ;  xix.  41)  : 
Bethany  was  nigh  unto  Jerusalem  (xi.  18.)  And  there 
is  no  contradiction  to  this  in  its  being  stated  (v.  2),  that 
there  is  a  pool  at  Jerusalem  (at  the  present  time,  eart), 
for  the  pool  remained  after  the  city  was  destroyed.  But 
in  the  whole  prevailing  tone  Hkewise  of  this  Gospel,  when 
Jerusalem  is  spoken  of,  there  is  something  (as  Hug  ex- 
presses it)  wie  man  von  vergangenen  Dingen  spricht} 
That  St  Peter  was  no  longer  living  in  this  world  when 
the  beloved  disciple  wrote  his  Gospel,  appears  not  only 
from  the  prediction  of  his  martyi'dom  recorded  in  its 
closing  chapter  (xxi.  18),  but  also  (xviii.  10)  from  the 
mention  of  Peter's  name  when  Malchus  was  wounded. 

The  three  first  Gospels  bear  with  them  and  in  them, 
manifest  proof  that  they  were  written  at  a  much  earlier 
period;  not  only  from  St  John's  assuming  their  contents 
as  known,  supplementing  them,  and  tacitly  refeiTing  to 
them,  but  also  from  their  very  composition.  No  less 
distinctly  can  we  recognise  in  the  synoptical  Gospels  the 
colouring  of  a  time  at  which  the  temple  at  Jerusalem  was 
still  existing,  than  we  perceive  in  the  Gospel  of  St  John 
that  of  an  epoch  when  city  and  temple  were  no  more. 

St  Luke's  writings  admit,  perhaps,  of  our  fixing  a  little 
more  definitely  the  time  at  which  they  were  composed 

'  That  is,  intimating  tluit  the  author  is  speaking  of  tilings  gone  by. 


THE  FOUR  WITNESSES.  459 

and  published.  The  Acts  of  the  Apostles  (that  is  to 
say,  the  second  book  of  his  Gospel),  closing  with  the 
residence  and  captivity  of  St  Paul  at  Rome  for  two  years, 
intimates  by  that  conclusion,  which  comes  upon  us  some- 
what unexpectedly,  or  abruptly,  that  the  author  had 
brought  his  narrative  down  to  the  period  at  which  his 
book  was  written.  In  fact,  there  is  much  reason  to  con- 
jecture that  St  Luke,  in  the  midst  of  his  voyages  and 
occupations  of  various  kinds  in  the  Churches,  had  taken 
advantage,  for  the  composition  of  his  books,  of  two  periods 
of  repose  in  his  own  career  and  that  of  St  Paul, — namely, 
for  the  Gospel,  the  epoch  of  St  Paul's  imprisonment  at 
Ceesarea  (Acts  xxi.-xxiv.),  and  for  the  book  of  the  Acts, 
that  of  the  two  years'  imprisonment  of  the  Apostle  at 
Rome  (xxviii.  30.)  Tholuck  in  his  GlaubwUrdigheit  der 
Evangelischen  Geschichte,  S.  141,  thus  expresses  himself: 
"  Wie  nahe  lag  es  nun  fiir  diesen,  den  ruhigen  Aufenthalt 
in  der  Hauptstadt  und  die  grossere  Musze  zur  Abfassung 
seiner  Apostelgeschichte  zu  benutzen,  und  wie  sehr  gewinnt 
noch  diese  Annahme  an  Wahrscheinlichkeit,  wenn  wir  der 
gegebenen  Ansicht  beitreten,  welche  das  Evangelium  wahr- 
end  der  anderthalb  Jahre  abgefaszt  seyn  laszt,  wo  Lukas 
ebenfalls  in  der  Nahe  des  zu  Jerusalem  gefangen  genom- 
menen  Paulus,  entweder  in  der  Hauptstadt  von  Palastina 
oder  in  dem  ganz  nahen  Casarea  bheb.  Dasz  in  diese  Zeit 
die  Abfassung  des  Evangelium's  falle,  hat  gewisz  viel  fur 
sich,  denn  wo  hatte  Lukas  eher  an  die  Ausfiihrung  dieses 
Unternehmens  denken  konnen,  als  in  Palastina,  wo 
schriftliche  Berichte  und  Augenzeugen  der  Begebenheiten 
Jesu  in  so  gi'oszer  Menge  zur  Hand  waren  1  Hat  er  aber 
in  dieser  Gefangenschaft  das  Evangelium  fiir  seinen 
Theophilus  abgefaszt,  so  gewinnt  er  nur  desto  gi'oszere 
Wahrscheinlichkeit,  dasz  die  andere  ebenso  lange  Gefan- 


460  NOTES  AND  ADDITIONS  TO 

genschaft  ihu  zur  Abfassung  eines  ahnlichen  Werkes 
aufForderte,  so  dasz  beide  Annahmen  sich  wecliselseitig 
imterstutzen."  ^ 

The  Gospels  of  St  Matthew  and  St  Mark  bear  less 
clearly  in  themselves  any  such  recognisable  mark  of  the 
precise  epoch  at  which  they  were  written.  But  according 
to  the  notices  given  by  Clement  of  Alexandria,  Eusebius, 
and  Jerome,  St  Mark  wrote  his  Gospel  not  only  from  the 
information  supplied  hy  St  Peter,  but  during  that  Apostle's 
life-time,  and  certainly,  as  we  have  remarked  on  various 
occasions,  the  influence  of  the  latter  on  the  Gospel  of  his 
son  in  the  faith,  is  not  simply  that  of  an  already  deceased 
predecessor,  but  of  a  living  and  present  informant.  The 
only  one  of  the  Fathers  of  the  Church  who  seems  to  place 
the  publication  or  delivery  to  the  Churches  of  that  Gospel 
after  the  death  of  St  Peter,  is  Irenseus,  where  he  writes 

thus  :  Mera  Se  rrjv  tovtcov  (JTerpou  Kol  IIav\,ov)  e^oBov, 
MdpKO<;,  6  /jba67)T7]<i  koI  epf/,r)vevTrj<;  IleTpov,  ra  viro  TIerpov 
Kripvaadfieva  €yypd(f)a><;  ')]p,lv  irapehooKe :    m   whlch   passage, 

however,  by  e^oho^  it  is  not  necessary  to  suppose  that  de- 
parture out  of  this  life  is  meant,  for  departure  from  the 
city  or  the  country  may  be  all  that  is  implied.    The  reader 


'  "  How  convenient  was  it  for  him  to  take  advantage  of  his  quiet  stay  in  the 
capital,  and  the  greater  leisure  he  enjoyed,  for  the  composition  of  his  Apostolic 
liistory ;  and  how  much  more  likely  does  this  supposition  become,  if  we  enter- 
tain the  idea  which  some  have  suggested,  that  the  Gospel  was  compiled  during 
the  year  and  a  half  when  Luke  remained  in  like  manner  in  the  neighbourhood 
of  Paul  when  imprisoned  at  Jerusalem,  either  at  the  capital  of  Palestine,  or  at 
Cicsarea,  which  lay  quite  at  hand.  The  idea  that  the  Gospel  was  composed  at 
that  time  has  much  to  be  said  for  it ;  for  where  could  Luke  have  sooner  thought 
of  the  execution  of  his  design  than  in  Palestine,  where  he  must  have  had  ready 
access  to  such  a  number  both  of  written  memorials  and  eyewitnesses  ?  But  if  he 
really  composed  the  Gospel  for  his  friend  Theophilus  during  that  imprisonment, 
the  probability  is  all  the  greater,  that  the  other  equally  long  imprisonment 
should  have  stimulated  him  to  the  composition  of  a  similar  work,  so  that  the 
two  supi)08itions  mutually  support  each  other." 


THE  FOUR  WITNESSES.  461 

may  compare  Grotius  in  his  Introduction  on  St  Mark. 
However  this  may  be,  the  notice  we  have  in  Irenseus  has 
nothing  in  it  so  very  'certain  and  explicit,  as  of  itself  to 
outweigh  those  supplied  by  other  Fathers  of  the  Church  : 
all  the  less,  too,  as  the  most  ancient  testimony,  that  of 
Papias,  from  the  mouth  of  John  the  Presbyter,  contains 
nothing  decisive  on  this  accessary  question. 

The  epoch  at  which  St  Matthew  wrote  his  Gospel  is 
fixed  by  some  at  fifteen,  by  others  at  eight  years  after 
the  resurrection  and  ascension  of  the  Lord ;  Irenseus 
places  it  later :  but  none  of  these  external  testimonies 
gainsays  the  conclusion  we  come  to  from  the  internal 
structiu'e  of  the  first  two  Gospels — that  the  Gospel  of  St 
Matthew  was  both  known  to  St  Mark  and  assumed  hy  him 
as  the  basis  of  his  own. 

In  treating  of  the  epoch  at  which  the  Gospels  were 
successively  published,  the  question  with  respect  to  the 
"ploGe  of  publication  has  commonly  been  taken  up,  and 
is  naturally  associa^"ed  with  that  of  the  time.  It  being 
generally  admitted  that  St  Matthew  wrote  his  Gospel  in 
Palestine,  and  specially  at  Jerusalem,  we  have  strong 
grounds  for  regarding  it  as  probable,  that  that  Gospel 
which  is  'peculiarly  Israelitish  should  have  first  seen  the 
light  in  the  Jewish  capital.  With  respect  to  that  of  St 
Mark,  the  balance  lies  between  Rome  and  Alexandria, 
although  the  weight  of  evidence  is  evidently  on  the  side 
of  the  former  of  those  great  cities.  There  also,  as  we 
have  observed,  St  Luke's  historical  work  was  finished. 
As  for  the  Gospel  of  St  John,  the  no  less  widely  renowned 
and  wealthy  city  of  Ephesus  has  been  considered  with 
sufficient  unanimity  as  the  place  of  its  first  publication. 
Hug's  idea  (in  his  Einleitung,  2ten  Th.  S.  67-69),  that 
St  John  composed  his  Gospel  in  the  island  of  Patmos, 


462  NOTES  AND  ADDITIONS  TO 

and  that  from  thence  he  sent  it,  with  a  letter  of  intro- 
duction (his  first  Epistle),  to  his  cherished  Church  at 
Ephesus,  harmonizes  fully  with  the  general  impression 
that  has  again  and  again  been  enunciated  with  respect  to 
the  epoch  of  its  composition.  Be  that  as  it  may,  the 
fom'  Gospels  of  our  Lord  were  published  in  the  three 
great  capitals  which  we  have  mentioned,  of  the  Israelitish, 
Greek,  and  Roman  world.  Verily,  in  this  sense  also,  we 
may  apply  the  Apostle's  saying :  These  things  have  not 
been  done  in  a  corner.    (Acts  of  the  Apostles,  xxvi.  26.) 


P.  300 — "  As  for  luhat  concerns  tlie  Apocalypse — 
fourth  Gospel" 

There  is  not  in  all  the  Scriptures  any  book  with  regard 
to  which  historical  testimonies  give  a  more  unanimous  con- 
firmation of  its  genuineness,  than  the  Revelation  of  St 
John.  The  very  impugners  of  that  genuineness  (parti- 
cularly Dr  Liicke)  are  constrained  to  acknowledge  this. 
Whence,  then,  does  there  arise  any  doubt  as  to  a  genu- 
ineness which  becomes  so  visible  and  palpable,  on  our 
perceiving  the  manifold  and  striking  harmonies  between 
the  Gospel  and  the  Revelation,  some  of  which  we  have 
cursorily  noticed  ?  Why,  in  our  apprehension,  because, 
notwithstanding  all  the  unity  existing  between  the  two 
WTitings,  a  very  manifest  difference,  too,  cannot  be  denied. 
But  this  very  difference  is  just  of  that  kind  that  serves  to 
put  in  stronger  relief  the  identity  of  the  author,  in  the 
difference  of  his  theme  and  his  point  of  view.  In  the 
Gospel,  St  John  is  the  witness  testifying  of  things  that 
have  already  taken  place  ;  in  the  Revelation,  he  is  the 
prophet  foretelling  things  yet  to  come.     In  the  Gospel, 


THE  FOUR  WITNESSES.  463 

the  kingdom  of  Christ,  the  judgment  of  God,  even  at 
times  the  resurrection  of  believers,  are  with  him,  in  con- 
trast with  the  synoptical  Evangelists,  something  pro- 
foundly inward,  spiritual,  and  individual ;  in  the  Revela- 
tion, he  delineates  and  announces  to  us  those  same  things 
in  the  external,  visible,  and  still  future  glory  of  the  Lord 
and  his  elect. 

It  was  in  the  very  nature  of  things,  too,  that  in  his  his- 
torical Gospel,  St  John  should  merely  indicate  who  he 
was,  and  that  in  his  prophetical  Revelation  he  should 
expressly  name  himself  (i.  9),  /  John.  Thus,  too,  did 
the  writers  of  the  Old  Testament.  Not  the  historians, 
but  the  prophets  in  Israel  put  their  names  at  the  head  of 
their  writings. 

The  differences  of  language  and  of  style  which  have 
often  been  appealed  to,  as  invalidating  an  identity  of 
origin  in  the  two  writings,  bear  upon  the  subject  in  an 
analogous  manner.  For,  not  to  say  that  the  examina- 
tions that  have  been  made,  both  by  Winer  and  even  by 
Liicke,  have  led  to  these  differences,  being  found  far  less 
considerable  than  had  been  formerly  thought,  they  may 
fully  be  accounted  for,  by  the  fact  of  the  latter  of  the  two 
compositions  adhering  to  the  language  of  I sraefs  prophets. 
Hug,  with  his  ever  acute  perception,  long  ago  perceived 
something  of  this  kind,  and  says  in  his  Einleitung  (Th.  2,  S. 
189)  :  "Was  aber  weiter  die  Sprache  des  Buches  betrifft, 
so  ist  sie  weniger  die  Sprache  des  Johannes  selbst  als  die 
der  Propheten.  Da,  wo  er  aber  selbst  redet,  muszte  er 
sich  nothwendig  bemiihen,  ihrer  Schreibart  uud  Diction  so 
sehr  es  moglich  war,  nahe  zukommen,  um  die  Gleichfdr- 
michkeit  des  Tones  zu  erhalten.  Diejenigen  konnen  also 
recht  haben,  welche  behaupten,  die  Apocalypse  habe  den 
styl  des  Johannes  nicht ;  nur  miissen  sie  sich  hiiten,  ihm 


464  NOTES  AND  ADDITIONS. 

darum  das  Bucli  abziisprechen,  welches  absichtlich  aus 
freinden  Bildern  zusammengesetzt  ist."^ 

Meanwhile,  we  have  already  seen,  in  our  analysis  of 
St  John's  Gospel,  that  same  combination  of  Greek  and 
Hebrew  which  in  still  ampler  measure  characterizes  the 
Revelation.  We  have  likewise  seen,  in  om-  remarks  on 
St  John,  how  deeply  even  his  Gospel  is  penetrated  with 
the  prophetic  spirit  which  developes  itself  in  all  its  ful- 
ness in  the  Revelation.  Here  let  us  but  think  again 
of  the  last  part  of  the  21st  chapter  of  the  Gospel.  On 
the  other  hand,  we  have  uniformly  found  in  St  John  the 
Prophet,  the  evident  fundamental  traits  of  the  same  St 
John  the  Evangelist. 


Page  375 — "  St  Marh  describes  the  locality  more 
vividly,"  &c. 

St  Matthew,  on  the  other  hand,  is  more  precise  here 
than  St  Mark  ;  for  he  distinguishes  (v.  58),  more  or 
less,  two  successive  moments  in  St  Peter's  progress — 
first,  his  advancing  unto — that  is,  as  far  as — the  high 
priest's  palace,  then  his  going  into  the  palace.  These 
two  steps  in  Peter's  progress  are  afterwards  explained  with 
more  detail  by  St  John  (xviii.  15,  16),  where  we  read 
that  Simon  Peter  followed  Jesus  with  another  disciple 
who  went  in  with  Jesus  into  the  palace ;  whilst  Peter  still 


'  "As  for  what  further  rehatcs  to  the  diction  of  the  book,  it  is  certainly  less  the 
diction  of  Joini  than  that  of  the  prophets.  Even  where  he  liimself  speaks,  he 
he  must  Iiave  necessarily  endeavoured  to  adopt  tiicir  style  and  diction  to  the 
utmost,  in  order  to  preserve  the  uuifoiTnity  of  tone  witii  theirs.  Those,  accord- 
ingly, may  be  in  the  right  wlio  maintain,  that  the  Revelation  has  not  the  style 
of  St  John  :  only,  they  must  guard  against  refusing  to  ascribe  to  him  on  that 
account  a  book  which  is  designedly  composed  of  foreign  (Hebrew)  images." 


THE  FOUK  WITNESSES.  4G5 

remained  for  some  time  outside,  mitil  that  other  disciple 
had  spoken  to  the  damsel  that  kept  the  door,  and  thus 
brought  in  Peter  along  with  him. 


REMARKS  ON  THE  NARRATIVES  OF  OUR  LORD'S  BURIAL  AND 

RESURRECTION. 

In  order  to  avoid  unnecessarily  adding  to  the  bulk  of 
this  volume,  we  have  confined  ourselves  in  the  7th  chap- 
ter to  the  history  of  our  Lord's  passion,  without  going 
into  that  of  his  burial  and  resurrection.  In  fact,  the 
history  of  the  passion  was  sufficient,  in  point  of  extent 
and  minuteness,  to  attain  of  itself  the  end  which  we  con- 
templated— that  of  closing  the  exposition  of  our  theory  of 
the  distinctive  characters  and  true  harmony  of  the  four 
Gospels,  by  selecting  a  portion  of  the  Evangelical  history 
ample  enough  for  testing  its  applicability  to  the  whole. 
One  has  now  but  to  proceed  according  to  the  same 
method,  in  order  to  obtain  the  same  results  with  respect 
to  the  entire  contents  of  the  writings  of  our  four  inspired 
witnesses.  We  willingly  add,  however,  some  fe^u  further 
observations,  with  the  view  of  shewing  how  all  that  has 
been  said  in  detail  on  the  narratives  of  the  passion,  is 
susceptible  of  absolutely  the  same  application  to  the 
several  accounts  that  have  been  left  us  of  the  burial  and 
the  resurrection  of  Jesus. 

Thus,  for  example,  we  see  the  special  character  of  each 
of  the  four  Evangelists  manifested  in  the  different  manners 
in  which  they  severally  characterize  Joseph  of  Arimathea. 
St  Matthew,  making  an  allusion  to  the  prophecy  of  Isaiah 
(liii.  9),  calls  him  a  rich  man.  In  St  Mark  he  is  desig- 
nated by  the  use  of  a  known  Roman  term,  according  to 
his    dignified    position,    an    honourable    counsellor    (Gr. 

2  G 


46G  NOTES  AND  ADDITIONS  TO 

ev(TXJ)/jt,cov ;  Lat.  hoiwstus).  St  Luke,  himself  a  good  and 
a  just  man,  calls  him  good  and  just,  and  specially  remarks 
that  he  had  not  consented  to  the  counsel  and  deed  of  the 
Jews  against  Jesus.  Both  St  Mark  and  St  Luke  mention 
that  he  luaited  for  the  hingdom  of  God,  wliile  St  Luke 
further  adds  an  elucidation  with  respect  to  the  place  to 
which  he  belonged  :  Arimathea,  a  city  of  the  Jews. 
Both  St  Matthew  and  St  John  call  him  a  disciple  of 
Jesus ;  but  the  latter  of  these  Evangelists  does  not  do 
so  without  adding  that  he  had  been  so,  till  then,  only 
secretly,  for  fear  of  the  Jews. 

In  like  manner,  in  the  account  of  the  Lord's  burial,  St 
Matthew  gives  an  indication  of  his  Israelitic  point  of 
view,  among  other  things,  by  the  mention,  which  we  find 
only  in  him,  of  all  that  passed  between  the  high  priests 
and  the  Pharisees  and  Pilate  with  respect  to  the  watch 
set  over  the  sepulchre  (Matth.  27-66).  It  is  more  than 
probable  that  these  communings  took  place  while  it  was 
yet  but  Friday  evening;  for  otherwise  a  whole  night 
must  have  passed  without  the  sepulchre  being  watched, 
and  the  precautions  of  the  Jews  could  have  had  no  suffi- 
cient end.  But  St  Matthew,  ever  in  conformity  with  the 
Israelitic  character  of  his  Gospel,  considers  Friday  evening 
as  the  day  itself  folloiving  that  of  the  preparation, — that 
is,  as  the  Sabbath  itself — St  Mark,  among  other  particulars 
pertaining  to  him,  and  sometimes  indicated  by  a  single 
word,^  informs  us  of  a  very  remarkable  circumstance, 
with  respect  to  the  death  of  the  Lord  Jesus,  by  observing 
(xx.  44,  45)  how  Pilate  marvelled  if  he  were  already 
dead,  and  how  it  was  only  after  having  had  precise  in- 
formation on  that  point  from  the  centurion,  that  he  gave 

*  Compare  tlie  remark  on  Mark  xv.  43  (lie  icevt  boldly  in  ;  Gr.  rokiirjans), 

pp.  9G,  07. 


THE  POUR  WITNESSES.  467 

orders  for  the  Lord's  bodj  being  delivered  to  Joseph. 
It  appears  at  the  same  time,  from  a  comparison  of  this 
passage  with  that  in  St  John  (xix.  31),  that  Joseph  of 
Arimathea's  request  to  the  governor  that  he  might  have 
the  body  of  Jesus,  was  presented  between  the  moment 
when  the  Jews  besought  that  the  bones  of  those  that  had 
been  crucified  might  be  broken,  and  the  giving  effect  to 
that  request. — St  Luke  distinguishes  himself  here  parti- 
cularly by  the  mention  of  the  rest  observed  by  the  women 
on  the  Sabbath  day  according  to  the  commandment  (xxiii. 
56)  AFTER  having  bought  and  'prepared  the  spices  and 
ointments',  so  that  it  is  with  good  reason  that,  in  the 
translations,  the  aorist  employed  by  St  Mark  (xvi.  1)  has 
\kQ  pluperfect  meaning  given  to  it — (had  bought).  St 
John  again  here  characterizes  his  narrative  by  the  intro- 
duction, among  others,  of  a  new  personage :  to  wit, 
Nicodemus,  in  company  with  his  colleague,  Joseph  of 
Arimathea,  and  by  the  express  mention  of  the  quantity  of 
pounds  of  myrrh  and  aloes  brought  by  that  excellent 
senator  for  the  Lord's  burial  (xix.  39,  40).  ^ 

As  respects  the  evangelical  accounts  of  the  Lord's  re- 
surrection, the  application  of  our  system  of  harmony  leads 
to  the  perfect  solution  of  a  difficulty  which  has  in  all  ages 
been  strongly  urged  by  the  adversaries  of  the  historical 
truth  of  the  Gospels,  and  which,  in  so  far  as  we  can  see,  has 
not  found  an  absolutely  satisfactory  reply  on  the  part  of 
the  defenders  of  that  truth.  We  allude  to  the  apparent 
contradiction  between  what  we  are  told  by  St  Matthew 
(xxviii.  9)  of  the  women  on  their  return  from  the  sepul- 
chre being  the  first  who  met  with  the  Lord  after  his 
resurrection,  and  St  Mark's  very  positively  affirming  (xvi. 
9)  that  the  Lord  appeared  first  to  Mary  Magdalene. 

'  Compare  pp.  257,  250,  and  273. 


468  NOTES  AND  ADDITIONS  TO 

According  to  the  theory  which  we  have  developed,  no- 
thing is  more  simple  than  the  agreement  between  the  two 
narratives.  St  Matthew,  according  to  his  usual  custom, 
uses  the  plural,  which  St  Mark,  equally  according  to  what 
was  his  usual  practice,  brings  back  to  its  true  signification 
by  NAMING  that  one  in  particular  among  the  women  to 
whose  lot  it  fell  first  to  behold  the  risen  Lord.  The 
women  in  St  Matthew^  expresses,  in  a  general  way,  what 
St  Mark  and  after  him  St  John  (xx.  11-18)  apply 
with  the  clearest  and  most  minute  preciseness  to  Mary 
Magdalene,  who  had  formed  part  of  the  company  of  the 
women  that  came  into  the  sepulchre  the  very  morning  of 
the  resurrection,  but  who,  in  consequence  of  the  particu- 
lar circumstances  recorded  by  St  John  (xx,  1-10),  had 
separated  from  the  rest,  in  order  to  run  to  the  disciples 
with  the  news  of  the  sepulchre  being  found  empty,  and 
had  afterwards  returned  with  them  and  remained  after 
them. 

In  the  further  application  of  the  principles  of  harmony 
established  in  this  work,  to  the  series  and  the  order  of 
the  diff'erent  circumstances  of  which  the  account  of  the 
Lord's  resurrection  is  composed,  one  will  arrive  without 
difficulty  at  the  following  result :  1.  Two  angels  descend 
from  heaven,  before  the  earliest  gleam  of  dawn,  to  remove 
the  stone  from  the  sepulchre  from  which  He  who  had 
triumphed  over  sin  and  death  was  to  come  forth,  2.  The 
keepers,  terrified  at  this  apparition,  flee,  and  communicate 
what  has  happened  to  the  chief  priests,  who  bribe  them 
with  money  to  circulate  a  false  report  (according  to  St 
Matthew),     3.  [The  precise  moment  of  the  resm-rection 

■  Tlie  words  :  "  as  tliey  went  to  tell  his  disciples,"  ought  to  be  considered  here 
as  only  one  of  those  forma  of  transition  frequently  occurring  in  St  Matthew's 
Gospel. 


THE  FOLK   WITNESSES.  46.9 

is  told  US  by  none  of  the  Evangelists.  The  fact  (in  virtue 
of  a  respectful  sobriety  which  may  be  considered  as  the 
exclusive  attribute  of  our  sacred  writings)  is  mentioned 
only  in  recording  what  took  place  subsequently  to  it,  or 
in  stating  the  consequences  which  necessarily  resulted 
from  it].  4.  A  party  of  women,  among  whom  was  Mary 
Magdalene,  had  gone  before  daybreak  to  the  sepulchre 
(according  to  all  four  Evangelists).  5.  They  find  the 
stone  taken  away  and  the  sepulchre  open  (according  to 
St  Mark,  St  Luke,  and  St  John).  6.  Mary  Magdalene 
separates  from  the  rest,  and  rims  to  Peter  and  John 
(according  to  St  John).  7.  The  rest  of  the  women  go 
into  the  sepulchre,  where  the  angels  announce  to  them 
the  Lord's  resurrection.  They  return  with  this  news  to 
the  disciples  (according  to  the  synoptical  Gospels).  8. 
Mary  Magdalene,  during  this  interval,  returns  to  the  se- 
pulchre, accompanied  by  Peter  and  John  (according  to 
St  John).  9.  The  two  disciples  enter  the  sepulchre,  and 
find  the  linen  clothes  laid  by  themselves  (according  to  St 
Luke  and  St  John).  10.  Mary  Magdalene  remains  near 
the  sepulchre  weeping,  and,  stooping  down  towards  the 
inside,  sees  the  angels,  who  address  her  (according  to  St 
John).  IL  Jesus  himself  reveals  himself  to  her,  and  she 
recognises  him  (according  to  St  Mark  and  St  John).  12. 
She  announces  to  the  disciples  that  she  has  seen  the  Lord 
(according  to  St  Mark  and  St  John)  ;  but,  13.  Without 
finding  credence  from  them  in  their  sorrow.  14.  Jesus 
shews  himself  that  same  day  to  two  disciples  on  their 
way  to  Emmaus  (according  to  St  Luke,  and  St  Mark  xvi. 
15).  The  two  disciples,  on  their  return  in  the  evening, 
communicate  to  the  eleven  the  interview  which  they  had 
been  privileged  to  enjoy.  16.  They  learn  that  the  Lord 
had  already  appeared  to  Simon  Peter  (according  to  St 


470  NOTES  AND  ADDITIONS  TO 

Luke).  1 7.  The  Lord's  appearing  to  the  eleven  apostles 
in  the  absence  of  Thomas  (according  to  the  Synoptics  com- 
pared with  St  John).  18.  His  appearing  to  the  apostles, 
Thomas  being  present  (according  to  St  John).  19.  His 
appearing  to  the  Apostles  and  the  disciples  in  Galilee 
(according  to  St  John  at  the  21st  chapter,  where  it  would 
seem  that  the  same  appearance  of  the  Lord  is  meant  as 
that  which  St  Matthew  has  in  view  at  chap,  xxviii,,  ver. 
16  and  17;  and  St  Paul,  1  Cor.  xv.  6).  20.  Last  in- 
terview of  the  Lord  with  the  apostles  and  disciples  at 
Jerusalem  and  Bethany  (according  to  the  synoptical 
Gospels,  Matth.  xxviii.  20;  Mark  xv.  16-18;  Luke  xxiv. 
46-4.9).  21.  The  ascension  of  Jesus  to  heaven  forty 
days  after  his  resurrection  (Mark  xvi.  19;  Luke  xxiv.  50, 
51 ;  Acts  i.  1-9). 


THE  FOUR  WITNESSES.  471 


We  think,  that  at  the  conchision  of  a  work  on  the 
harmony  of  the  four  Gospels,  it  may  not  be  out  of  place 
to  treat  in  a  few  lines  of  the  important  questions  that 
have  arisen  with  regard  to  the  two  different  genealogies 
of  our  Lord,  as  given  by  St  Matthew  (i.  1-16),  and  by 
St  Luke  (iii.  23-38).  To  that  end  we  offer  here  the 
following 


REMARKS  ON  THE  TWO  GENEALOGIES  OF  THE  SAVIOUR 
IN  ST  MATTHEW  AND  ST  LUKE. 

The  difference  between  the  two  genealogies  in  St  Matthew 
and  St  Luke  has  been  warmly  assailed  from  the  earliest 
ages  by  the  enemies  of  the  gospel.  In  our  own  days, 
especially  since  the  appearance  of  Schleiermachcr's  Essay 
on  the  Gospel  of  St  Luke,  it  belongs,  according  to  the  judg- 
ment of  some  learned  men,  to  the  iiTeconcilaUe  variations 
between  the  two  Gospels.  But  untenable  and  irrecon- 
cilable are,  within  the  domain  of  the  theological  science 
of  our  days,  terms  about  which  it  is  not  absolutely  neces- 
sary that  we  shoidd  allow  ourselves  to  be  disquieted. 
With  several  of  the  truths  that  have  been  declared  un- 
tenable by  our  modern  critics,  it  is  almost  as  with  those 
generals  of  the  enemy  who,  after  being  slain  in  the 
bulletins  of  Napoleon,  were  found  all  alive  and  well  on 
his  own  territory. 

From  the  first,  the  totally  different  genealogies  in  St 
Matthew  (i.  1-16),  and  in  St  Luke  (iii.  3-38),  have  been 
explained  in  two  ways.  According  to  some,  we  have  in 
St  Matthew  the  genealogy  of  Joseph  only,  while  the  gene- 
alogy in  St  Luke  must  be  that  of  Mary.     According  to 


472  NOTES  AND  ADDITIONS  TO 

others,  we  have  in  St  Luke,  as  well  as  in  St  Matthew, 
the  ancestors  of  Joseph ;  but  these,  in  the  Gospel  of  St 
Luke,  are  given  in  the  natural  line,  that  is  to  saj,  so  as 
that,  bj  natural  generation,  Joseph  actually  traced  his 
origin  from  David  by  Nathan  ;  in  St  Matthew's  Gospel, 
on  the  contrary,  so  as  that,  by  the  lineage  of  Solomon,  he 
was  descended  from  that  same  family-chief  David,  by  a 
merely  legal  descent,  or  in  other  words,  through  the  inter- 
vention of  marriages  according  to  the  lavj  of  the  Levirate. 
For  ourselves,  we  hesitate  not  to  declare  in  favour  of  the 
last  of  these  views.  But  before  proceeding  to  the  proof, 
we  would  first  demonstrate  the  incompleteness  of  the 
other  attempt  to  solve  the  difficulty,  by  supposing  that  in 
St  Luke  we  have  the  genealogy  of  Mary. 

It  is  utterly  impossible  that  the  genealogy  of  the  Gospel 
of  St  Luke  can  have  any  connexion  with  Mary.  The 
terms  used  by  that  Evangelist  (iii.  23),  are  clear,  and 
admit  of  no  other  signification  but  this  very  simple  and 
plain  one  :  Jesus  was  {as  was  supposed,  or  rather,  as  he 
was  considered  in  the  eye  of  the  law,  Gr.  evo[xl^ero),  the 
son  of  Joseph,  the  son  of  Heli  (toO  'HXt). 

To  understand  by  this  expression  a  relationship  of 
father-in-law  and  son-in-law  between  Heli  and  Joseph,  is 
irreconcilable  with  all  usages  alike  Greek  and  Hebrew ; 
but  it  would  involve  the  further  consequence,  that  the 
same  relationship  should  subsist  between  all  the  other 
persons  named  in  the  genealogy,  which  would  be  absurd. 
As  little  can  we  admit  another  forced  construction  which 
has  been  attempted,  in  order  to  make  out  that  Mary  was 
the  daughter  of  Heli,  and  which  is  this  :  Jesus  tuas  supposed 
to  be  the  son  of  Joseph ;  but  he  really  was  a  son,  that  is 
to  say,  a  grandson  of  Heli,  which  Heli  is  then  to  be  held 
the  father  of  Mary.      The  whole  genealogy  in  St  Luke 


THE  FOUR  WITNESSES.  473 

presents  a  succession  from  father  to  son :  the  idea  neither 
of  son-in-law,  nor  of  grandson,  can  be  expressed  by  the 
article  rbv  in  the  first  step  of  the  series,  any  more  than  in 
those  that  are  beyond  it.  It  is  observed  solely  and  exclu- 
sively with  respect  to  the  relationship  between  Jesus  and 
Joseph,  that  it  was  not  a  natural  relationship,  but  w? 
evofiti^ero. 

But  we  have  yet  more  to  say.  Nowhere  in  either  of 
the  two  Gospels  do  we  find  it  said,  that  the  virgin  Mary 
was  herself  descended  from  David. 

In  St  Matthew,  Joseph  is  most  particularly  put  on  the 
foreground  by  the  side  of  Mary.  This  would  make  it  less 
strange  should  no  mention  be  made  of  the  descent  of 
Mary  from  David  in  this  first  Evangelist.  But  St  Luke 
also,  who,  with  respect  to  Mary,  introduces  so  many  details 
in  the  account  he  has  given  us  of  the  Lord's  conception, 
birth,  and  infancy — St  Luke,  too,  nowhere  attributes  to 
Mary  a  descent  from  David.  Quite  the  contrary !  he 
evidently  excludes  her  from  that  descent,  in  contra-dis- 
tinctiou  from  her  husband  Joseph.  One  has  only  to  read 
chap.  i.  26,  27  :  And  in  the  sixth  month  the  angel  Gabriel 
was  sent  from  God  unto  a  city  of  Galilee,  named  Nazareth, 
to  a  virgin  espoused  to  a  man  ivhose  name  was  Joseph, 
of  the  house  of  David;  and  the  virgin's  name  was  Mary. 
And,  chap.  ii.  4,  5 :  And  Joseph  also  went  up  from  Galilee, 
Old  of  the  city  of  Nazareth,  into  Judea,  unto  the  city  of 
David,  which  is  called  Bethlehem;  because  he  2uas  of  the 
house  and  lineage  of  David  (Gr.  Bia  to  elvai  'ATTON), 
to  be  taxed  luith  Mary,  his  espoused  luife,  she  being  great 
with  child.  If  ever  the  rule  that  the  inclusion  of  the  one 
is  the  necessary  exclusion  of  the  other,  is  admissible,  it  is 
certainly  in  such  a  connexion. 

But  what  puts  an  end  to  all  uncertainty  in  this  ques- 


474  NOTES  AND  ADDITIONS  TO 

tion  is,  that  in  this  same  Gospel  the  true  descent  of  the 
mother  is  clearly  indicated  to  us.  In  the  message  of  the 
angel,  Mary  is  called  in  express  terms  the  cousin  of  Elisa- 
beth (i.  36).  Now,  this  name  of  cousin  (Gr.  avyyevrjs;) 
can  have  no  other  signification  in  the  original  but  that  of 
descendant  of  the  same  family  in  the  male  line,  that  is 
to  say,  in  descent  from  the  same  male  ancestor.^  Here, 
then,  in  a  more  limited  sense,  but  one  quite  the  same  in 
kind,  Mary  and  Elisabeth  are  called  cousins,  because  they 
were  of  the  same  tribe. 

If,  then,  the  tribe  of  Elisabeth  be  known  to  us,  we 
know  also  that  of  Mary.  But  St  Luke  has  told  us  in  so 
many  words  what  the  descent  of  Elisabeth  was  (i.  5)  : 
The  luife  of  Zacharias  (was)  of  the  daughters  of  Aaron; 
and  her  name  luas  Elisabeth. 

Christ,  accordingly,  was  not  of  the  race  of  David  by  his 
mother  ?  No  !  and  this,  moreover,  was  not  necessary  in 
oi-der  to  the  fulfilment  of  the  prophecy  that  the  Messiah 
should  be  born  of  the  house  of  David  ;  for  this  very 
simple  reason,  that  in  Israel  descent  by  the  mother's  side 
was  not  taken  into  consideration  in  making  out  the  tribe 
to  which  a  man  belonged.  The  rule  laid  down  by  the 
Rabbins  on  this  point,  is  the  simple  result  of  all  that  the 
Bible  teaches  and  assumes  with  regard  to  it.^ 

What  then  ?  Shall  we  have  no  alternative  but  Strauss's 
dilemma  ■?  "  If  Jesus  be  of  the  tribe  of  David,  then  he 
can  be  so  only  through  Joseph  ;  but  in  that  case,  the  fact 

'  AmMONIUS  in  ''Ayx^iaTfiis.  "  Evyyti'ds  ol  ovres  ck  tov  avTov  yevovs, 
rENOYS.  It  is  in  the  same  sense  of  extraction  from  the  same  masculine 
ancestors  that  St  Paul  calls  all  the  Israelites  his  avyyfi/els  (Rom.  ix.  3;  comp. 
xvi.  7,  11,  21,  and  the  note  of  Bengcl  on  ver.  .5,  7.    Erant  Judm") 

*  Bava  Bathra,  f.  110,  2,  nneiya  ri''iip  hj^n  dn  nnsfS  nnsu'S  n^-ip  3«  ^nsf is ;  The 
descent  on  thefathefs  side  only  shall  be  called  a  iiiuii's  descent ;  the  descent  by 
the  mother  is  not  called  any  descent. 


THE  FOUR  WITNESSES.  475 

of  his  being  conceived  by  tlie  Holy  Ghost  must  fall  to  the 
ground.  If,  on  the  contrary,  he  was  conceived  of  the 
Holy  Ghost,  and  not  by  Joseph,  then  his  descent  from 
David  falls  to  the  ground,  seeing  that  that  descent  appears 
in  the  Gospels  to  have  belonged  to  Joseph,  but  not  to 
Mary." 

For  ever  be  such  a  conclusion  far  from  us !  Nay,  both 
truths  stand  equally  unshaken — that  of  the  Saviour's 
descent  from  David,  and  that  of  his  conception  by  the 
Holy  Ghost.  The  solution  of  the  apparent  difficulty  lies 
in  our  having  a  correct  and  a  complete  idea  of  what  con- 
stituted descent,  according  to  the  flesh,  in  conformity  with 
views  truly  Israelitic,  and  with  the  institutions  and  the 
will  of  God. 

In  the  patriarchal  world,  and,  after  that,  in  the  Israelite 
world,  the  woman  who  was  given  in  marriage — (let  the 
comparison  be  understood  in  a  manner  becoming  the 
sacreduess  of  the  subject) — was  viewed  as  a  living  posses- 
sion, bearing  fruit  ^-o  the  husband.  Hence  the  expression 
we  meet  with  every  where  :  She  hore  him  sons  and 
daughters.  The  children  belonged  to  the  father — belonged 
to  him  just  as  the  fruit  of  his  field  did  ;  but  they  did  not 
belong  to  him  simply  as  an  individual,  but,  through  him, 
to  his  whole  tribe  and  race.  The  fruit  of  a  married 
woman's  womb  Avas  a  blessing  in  the  house  of  her  husband  : 
it  was  a  blessing  by  the  propagation  of  his  name  and  pos- 
terity in  Israel.  Hence,  when  a  husband  died  without 
having  left  children,  the  obligation  imposed  by  the  law  of 
Moses  on  the  brother  of  the  deceased  to  raise  up  a  pos- 
terity by  the  widow,  not  for  himself,  but  for  his  deceased 
brother;  that  is  to  say,  to  propagate  that  brother's  pos- 
terity, and  to  possess  his  heritage.  That  same  law  was, 
by  a  legal  extension,  applied  to  relatives  more  remote, 


47G  NOTES  AND  ADDITIONS  TO 

but  always  of  the  same  tribe  and  family,  as  clearly  appears 
by  the  history  of  Ruth  and  Boaz.  Compare  Michaelis, 
Mosa'isch  Recht,  ii.  §  98. 

Now,  this  first-born  Son,  whom  Mary  brought  forth  at 
a  time  when  she  was  engaged  by  the  marriage-bond  to 
Joseph,  belonged  (so  far  as  related  to  the  Saviour's  human 
origin  and  the  law  of  Israel)  to  Joseph,  and,  through  him 
to  the  race  of  David  and  the  tribe  of  Judah. 

But  then,  what  are  we  to  think  with  respect  to  his 
conception  by  the  Holy  Ghost  1  Why,  that  it  alters  not  in 
one  jot  or  tittle  the  legal  relationship  of  the  Son,  borne  by 
Mary  to  her  husband  Joseph.  Mary  was,  and  remained 
throughout,  the  field  blessed  by  God,  which  bore  its  fruit 
to  the  house  of  David,  to  a  son  of  David  (in  Matth.  chap, 
i.  20,  Joseph  is  so  named  by  the  angel  with  an  evident 
emphasis).  Being  conceived,  however,  not  according  to  the 
ordinary  laws  of  nature,  but  by  the  power  of  the  Holy 
Ghost,  without  human  intervention  ;  the  fruit  of  Mary's 
womb  was  on  that  account  not  an  ordinary  man,  or  simply 
a  man,  but  a  man-God.  Our  Lord  Jesus  Christ  accordingly 
had  his  incarnation  by  the  Holy  Ghost,  his  humanity  by 
Mary  his  mother,  his  right  and  his  name  as  a  Son  of 
David  by  Joseph,  in  conformity  with  the  Israelitic  laws 
and  institutions.  It  is  then  in  consequence  of  this  real 
(that  is  to  say,  legal)  relationship,  and  not  merely  from  a 
mistaken  7iotion  among  men,  that  Jesus  is  called  again  and 
again  in  Scripture  the  Son  of  Joseph  (Luke  ii.  41,  and  espe  • 
cially  48;  John  i.  46). 

We  find  the  same  point  very  clearly  decided,  as  it 
appears  to  us,  by  Wetstein,  in  the  following  manner  (on 
Matth.  i.  16):  "  When,  however,  from  the  statements 
immediately  subjoined  by  St  Matthew,  it  is  evident  that 
Jesus  was  not  the  son  of  Joseph  according  to  the  ordinary 


THE  FOUR  WITNESSES.  477 

course  of  natui*e,  it  follows  that  we  must  understand  him 
to  have  been  so  by  adoption!'  And  again :  "  When 
Joseph  had  received  Mary  his  wife,  and  Jesus  as  a  son 
and  heir,  given  to  him  by  God,  it  is  manifest  that  Jesus 
entered  into  his  family  by  insertion.  Unless  this  be 
admitted,  to  what  family  can  he  be  referred,  seeing  that 
females  (among  the  Jews)  were  never  entered  on  the 
genealogical  rolls ;  and,  assuredly,  if  a  male  child  born  to 
Joseph  and  Mary  after  consummated  wedlock  would  most 
assm-edly  have  been  regarded  as  belonging  to  the  pedigree 
of  Joseph,  so  far  must  a  miraculous  intervention  have 
been  from  deteriorating  the  condition  of  a  child  not  so 
born,  and  of  nullifying  his  claim  to  the  family  title,  that 
the  rather  on  this  very  account  must  he  have  been  regarded 
with  the  strictest  propriety  as  having  preseiTed  every 
natural  right  and  claim  full  and  unimpaired." ^ 

Such,  precisely,  is  what  may  be  called  a  holy  Levirate, 
acted  upon  by  the  Holy  Ghost  with  respect  to  Joseph. 
It  is  clear,  when  we  speak  thus,  that  we  mean  only 
by  an  analogy  (agreement  in  principle).  That  analogy 
is  now  manifest.  The  principle  lies  in  the  relation  of 
each  Israelite,  and  his  offspring,  to  his  tribe  and  his 
family.  A  husband  in  Israel  leaves  a  wife  without 
children.  His  brother,  or  his  near  relation,  of  the  same 
tribe  {agnate),  is  obliged  to  raise  up  children  for  the 

•  "  Ciim  autem  ex  iis  quae  mox  a  Mattlioco  sulijiciuntur,  constet  Jesum  noii 
fuisse  filium  Josephi  naturaleni,  consequens  est  ut  intelligamus  filium  adoptivuin. 
♦  *  *  Cum  Joseph  us  Mariam  uxoreni  et  Jesum  filium  et  lieredem  a  Deo 
DATUM  accepisset,  manifestum  est  Jesum  in  ipsius  familiam  insehtum  fuisse. 
Quod  nisi  admittatur,  ad  quam  familiam  referetur,  cum  maternum  genus  (apud 
Judaeos)  in  CENSUM  NON  veniat  ?  Imo,  cum  puer,  matrimonio  inter  Josephum 
et  Mariam  consummato  natus,  certissimc  ex  genere  Josephi  fuisset,  tantum 
aberat,  ut  per  miraculum  interveniens  fieret  dotcrioris  conditionis  et  nuUius 
familiae,  ut  hoc  ipso  potius,  omnia  jura,  qu»  natura  dcdisset,  salva  atque  Integra 
servn.ose  nicrito  sit  cxistimandus." 


478  NOTES  AND  ADDITIONS  TO 

heritage,  and  for  the  name  of  the  deceased.  Such  was 
the  human  Levirate  in  Israel.  But  in  the  case  before  us, 
in  a  sense  infinitely  higher,  and  yet  equally  true,  neither 
Joseph,  nor  any  human  being,  is  in  a  condition  to  raise 
up  for  the  house  of  David  Ilim  who,  in  order  to  the 
accomplishment  of  the  prophecy,  could  be  called,  and  who 
WAS  Emmanuel,  that  is  to  say,  God  with  us.  The  Holy 
Ghost  stretched  his  vivifying  wings  over  the  espoused  wife 
of  the  descendant  of  David,  his  legitimate  heir  ;  and  the 
fruit  thus  conceived,  when  brought  forth  by  Mary,  belonged 
to  the  man  to  whom  she  had  been  given  in  marriage. 
That  holy  thing,  divinely  implanted  in  the  field  which 
belongs  to  Joseph,  belongs  no  less  (according  to  a  genea- 
logical relationship  in  Israel)  to  Joseph,  and  through  him 
to  David  and  Judah.  It  is  true,  then,  and  an  actual  fact, 
that  otir  Lord  spi^ang  out  of  Judah  (II eb.  vii.  14),  that  He 
is  the  Lion  of  the  tribe  of  Judah,  the  Root  and  tlie  Off- 
spring of  David  (Rev.  v.),  not  by  the  flesh  and  blood  which 
he  held  from  his  mother,  but  by  Divine  implantation,  in 
the  marriage  of  that  virgin  with  the  heir  of  David,  ac- 
cording to  the  well-known  rule  of  law  :  He  is  the  father, 
to  whom  marriage  points} 

And  it  is  precisely  on  this  account  that  in  a  gospel  of 
the  birth  of  Jesus  Christ,  we  had  no  need  to  make  out 
any  genealogy  but  that  of  Joseph.  We  find,  accordingly, 
such  a  genealogical  list  both  in  St  Matthew  and  in  St 
Luke.  But  wherefore,  then,  this  double  genealogy  ?  and 
wherefore  does  the  one  list  differ  from  the  other  %  To 
this  difficulty  also,  the  ancient  Israelitic  Levirate  supplies 
the  key. 

It  is  known  from  what  different  points  of  view,  and  in 
what  different  relationships,  the  different  genealogical  lists 

'  Pater  est  quern  nriptke  (lemons/rant. 


THE  FOUR  WITNESSES.  479 

were  anciently  written  in  Israel.^  Nothing,  at  all  events, 
is  more  natural  than  a  double  genealogy  of  the  same  per- 
son, if,  in  the  history  of  the  genealogy,  a  Leviratic  marriage 
intervenes  once,  or  more  than  once.  And  in  that  case,  can 
we  well  imagine  a  less  violent  explanation  of  the  two  differ- 
ent genealogical  registers  of  the  same  son  of  David,  Joseph 
to  wit,  than  that  the  Royal  or  Solomonic  line  should  have 
been  extinguished  at  different  times  by  childless  marriages, 
and  re-established  and  kept  up  on  each  such  occasion,  by 
virtue  of  the  law  of  the  Levirate  1  And  further,  is  it  not 
perfectly  in  harmony  with  the  whole  plan  of  the  two 
Gospels,  that  St  Matthew  (the  Evangelist  of  the  royalty 
of  Jesus)  should  have  given  us  the  legal  descent,  or  that 
by  Solomon ;  St  Luke,  on  the  contrary  (the  historical 
EA^angelist),  that  by  Nathan,  that  is  to  say,  the  natural 
descent  of  Joseph  \ 

But  is  not  this  genealogy  in  St  Matthew  so  drawn  up, 
that,  owing  to  the  small  number  of  generations  between 
David  and  Joseph,  it  remains,  after  all,  historically  irrecon- 
cilable with  that  in  St  Luke  ?  Here,  too,  the  peculiar 
character  of  Israelitic  usage  explains  all.  That  people's 
genealogies  have  not  always  for  their  object  to  give  a 
regular  succession  from  generation  to  generation,  from 
father  to  son,  but  only  to  furnish  proofs  of  the  descent  of 
an  individual,  or  of  a  family,  from  some  family  chief,  or 
patriarch,  from  whom  his  descendants  inherited  an  interest 
in  some  privilege  or  promise  on  the  part  of  God.  Li  the 
genealogy  given  by  St  Matthew,  all  bears  on  Christ's 
descent  from  David,  from  Abraham  (Matth.  i.  1).  It  need 
be  no  matter  of  surprise,  then,  that  in  an  ulterior  develop- 
ment several  intermediate  names  should  be  found  omitted. 

'  The  reader  may  consult,  among  other  authors  on  this  subject,  the  Thesis  of 
Snrcnhnsins,  de  mo<Uf!  cxplicavdi  r/enealof/ins,  in  his  Bi'^Xor-  (cnraXXay^r. 


480     NOTES  AND  ADDITIONS  TO  THE  FOUR  WITNESSES. 

The  catalogue  indicates  clearly  enough  the  points  of  main 
importance.  And  that  once  admitted,  what  difficulty 
can  there  be  in  supposing,  that  the  genealogical  list  bor- 
rowed by  St  Matthew  from  the  family  of  Joseph  (what- 
ever may  have  been  the  reason  that  some  names  have  not 
been  recorded  in  it),  should  be  capable  of  being  divided 
by  St  Matthew,  reckoning  from  Abraham  to  Christ,  into 
three  sets  of  fourteen  generations  each  ? 

We  have  then,  as  a  final  result,  both  in  St  Matthew  and 
in  St  Luke,  according  to  their  own  expressive  terms,  the 
genealogy  of  Joseph ;  but  in  St  Matthew  his  legal  descent 
from  David  by  the  Levirate  in  the  royal  or  Solomonic 
line  ;  in  St  Luke,  the  natural  descent  of  Joseph  from  the 
same  patriarch  David  in  the  Nathauic  line  ;  in  St 
Matthew,  so  to  speak,  by  way  of  extract,  but  at  the 
same  time  with  remarks  intercalated  by  the  Apostle  (in 
naming  the  women,  for  example,  who  ordinarily  are  not 
noticed  in  the  genealogy)  ;  in  St  Luke  in  a  simple  but 
continued  line  from  Jesus,  by  Joseph,  David,  Abraham, 
and  Adam,  up  to  God  (Luke  iii.  23-  38), 


THE  END. 


BAI.I.ANTYNE,   PRINTER,  EMNRrRIUI. 


Princeton  Theological  Seminary  Libraries 


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